
Qass. fiL 15-15. 
Book ■ 1Kb Si" 



Hy 



/ 
The 

mns of Zoroaster 



usually called the GATHAS 

J 7 74 

For the first time discovered to be 

DUPLICATE BIOGRAPHIES 

PERSONAL AND PRIESTLY 

THE HYMNS THEMSELVES 

For the first time made entirely accessible by 

Transliterated Text, Translation. 

Dictionary and Grammar. 

Introductory Tables, Analysis. 

Higher and Biblical Criticism. 

Revealment of Zoroaster's Sociological Significance 

Origin of the Zoroastrian Pantheon. 

Also a Small Concordance, yet Unprinted 

(Ready to print when means are supplied) 

by 

KENNETH SYLVAN LAUNFAL GUTHRIE 

Revealer and Translator of Plotinus, Numenius, Pythagoras and Proctw 



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PLOTINUS, the FOCUS of GREECE 
and tke DAWN of THEOLOGY 

is now accessible in the Magnificent Complete GUTHRIE ONE VOLUME 
TRANSLATION at the Net Bargain Price of $6.25, postpaid 

(which will last only till the present remainder is exhausted) 

WHAT ARE THE SPECIAL MERITS OF THE GUTHRIE PLOTINUS ? 

1. It is the only complete one, and will always be the cheapest. It is the famous 
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2. It is the best for the student, as it has a 60 page Concordance, and has the first 
explanation of Plotinic philosophy's origin, development, and destiny. Only Dr Guthrie 
could do this, because it was he who dug out Plotinus's master Numenius. Also, 
his version is representative of contemporary language and ideas, and is not merely 
turning puzzles into modern dialect. 

3. It is the best for him who wishes to understand Plotinus, because it is the only 
edition that unscrambles, chronologically, Plotinus's 4 progressive stages of devel- 
opment from Porphyry's frightful hotch-potcht of 9 medleys. Other translators who 
perpetuate this disorder after Dr Guthrie's discovery seem to be keeping the sub- 
ject hazy purposely, not for the reader's benefit. 

4. It is the most faithful version, because Dr. Guthrie's sole object was to focus 
the labors of the best students, — Marsilius Ficinus, Mueller, Drews, Bouillet, Chaignet, 
Taylor, and others; but one only thing he does claim, — that he has not knowingly 
left any obscurity. Otherwise he glories in this subservience to all the best that had 
been done before him, and for himself he claims nothing but the unappreciated pro- 
duction of what nobody else would do, and the critical discovery of Plotinus's 
progress. To be original is to be mistaken and misleading. 

READER, DO YOU NEED AN INTRODUCTION TO THIS PLOTINUS? 

Then send for the free booklet 'Names to Conjure With', which explains why he 
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SPICY SITUATIONS* and Dr Kenneth Guthrie's REMEDIES 

The Board Of Education's Examiner had iust turned down the blushing Miss Teacher 
Candidate, Weeping, she wailed. Is there no hope at all for me? Oh yes, purred he. Try again next 
year! What could I study in the meanwhile? Dr Guthrie's TEACHERS* PROBLEMS & HOW TO SOL- 
UE THEM. $1 .25;* Value and Limits of the History of Education,* and 'The Mother-Tongue Method 
of Teaching Modern Languages.* each 30 cents. Will that pass me? Really. Miss, you are too pret- 
ty to teach school. Get his Progressive Complete Education, or Marriage as the Supreme School 
of Life, $1.25. And if I pass examination on it? Then I will marry you, Thanks, kind sir! 

HOW a Pessimist Became an Optimist. The theological student had just beer prep- 
aring a thesis by cribbing the wittiest passages from Discoveries ®. insights, Essays Theolog- 
ical, Literary, and of Character-Study, SI. Nettled at the undeserved praise, he blushed at the 
second-hand edness of his religion. So at midnight he went to the Bishop's study, and said juat he 
would leave the Church because he was honest. 'Ignorant, you mean!' corrected the adviser. Do 
a little first-hand reading yourself! " That 's where the trouble lies, bellowed the martyr. / cau 'i hunt 
the manuscripts! 'Unnecessary nowadays!' soothed the Bishop, 'j know of g wizard who can sum- 
mon to your room for conference all the greatest but neglected Philosophers of antiquity. Shall 
1 have him send them to you? Oh yes, please! gasped the theolog. All my life I have dreamed of 
those sublime leaders of the race, but who were inaccessible. 'Uery well, the wizard shall send you 
Zoroaster, teacher of purity and angels. $3; Pythagoras, the Sage. & Philosopher, $3; Nnmenius 
Comparative Religionist. $2; Plotinus. Greek Combiner, $12 cl, $9 pp; Proclus, Universal Hier- 
0Phant,$3: Zoroaster Translation only, $1.25; Apollonius of iyana, Life, $ I ; Plotinus, Outline 
$2; Philo Judaeus, Outline, $2.* Stop! If they came all at once, it wouldbe tragic. Is there no guide 
to all this? 'Write for a free copy of Names to Conjure With, which will open the whole subject.* 

This is what occurred atthe Masonic Club after last ntehfs Lodge-Meeting 

The Master was entertaining the Just initiated Candidate who asked him, Where could I read up on 
the meaning and historic origins of initiations such as ours? Well, said the Master, the best book is 
G6e Pagan Bible an Anthology of the Soul and its Helpers, Gathered from Ethnic Sources 
$1. That sounds good, said the novice. But I would like to see the original rituals. You can. explain- 
ed the Master, by reading 5&? Modernized Mithraic UJysteries, Dramatic Sketches of 
Historic Initiation, $3. But are the Christians entirely excluded? No. no! laughed the Master; 
whatever exclusion there is, is of their own making. Good; but are any Christian Mysteries acces- 
sible? Certainly, and good ones! Get the Angelic Mysteries of the Nine Heavens, a Drama 
of Interior Initiation, $3. But how do you advise all this, when you yourself are a Rosicrucian? 
retorted the persistent Candidate. '( was only trying to Please you!' winked the Master. 'I my- 
self prefer the Rosicrncian Mysteries, $1, a dramatization of the original documents.* 
But I am a modern man! sobbed the querulous Candidate. 'Nothing is easier.* comforted the 
suave Master. 'You need only get the Modern Mysteries, $1. alluring and thrilling 3Iystical 
Playlets of Experiential Eeligion: also the glorious Shakesperean Mysteries, $1. Thanks! 

Savanarola's Ghost met Giordano Bruno's, still reeling from the fire's agony 

•Cheer up. friend.* consoled he: 'you are now safe from persecution:* Perhaps; but I am home- 
less. *Oh no. friend: look!* As he waved his hand, there appeared a glistering Temple. What's 
that building? gasped Bruno. 'Your home!* comforted Savanarola. But the door is locked, and 
I want to get a look in! 'Irs your own fault,* rebuked the Florentine: 'didn't you while on earth 
read Temple-Gates Ajar, $1? But a look-in is not enough; I would want my whole body in, 
•Very well: I shall send for a copy of Temple-Gates Opened, $1.* But in the meanwhile? 
whined Bruno. 'I'll lend you Prayers, Visions & Aspirations, $2.* Please, I don't want 
merely to aspire, I want to DO somethiug! 'Then I wiil lend you Regeneration the Gate, Ap- 
plied, and Special Methods, $2 each, $5 all three,* Oh thank you! Then I wou't lose any time. 

A FundamentaliSt-ModemiSt Fracas. In a recent rail-road wreck near Albany the Mo- 
dernist Rev. I.Catchem, of St Shark*s-in-the-Mill-Pond for hours lay waiting for rescue, cheek 
by jowl with the renowned Fundamentalist Rev. U. Cheatem. Fellow-missry broke down the bar- 
riers ot orthodoxy, and I Catchem said. My injuries are due to over-fascination while reading 
occult stories entitled Hurrah for God, $1. *My fatuous friend.* in shocked tones retorted 
self-righteous U. Cheatem. 'you better sober up by exchanging books, for the faith-strengthen- 
ing What Happened to Kitchener, $\, whose hypnotic charm immobilized me during 
the accident.* Conversation revealed they were both about to be ousted, and a flash of genius 
bade them exchange: but this flop implied two reeducations, betraying secret tricks of the craft, 
So U. Cheatem babbled. *To be a Fundamentalist all you need to do is to keep people distrac- 
ted by anything absorbing, such as Romance of Two Centuries, $2. Reuniting Pilgrimage, 
$1, Stories for Young People, $1.25, eerie Votive Garlands, $3: and then you can fulminate 
from Why Yon Eeally Want to be a Churchman. $1.2 5. '—'Thanks.* chortled I, Catchem. 'Now 
I will tell you how to succeed as a Modernist. Shed tears while haranging over your honesty, 
and inability to be convinced by any reasonable arguments, in the meanwhiie cribbing from 
G6e Ladder of God, S. Other Sermons, $1. G6e Message of the blaster. $1.25. <fc How the Mas- 
ter Saved the TVorld. $1.25. Then you can make a reputation as a pundit by judiciously using 
The Spiritual Message of Literature, $2.50, irs convenient. But shouldn't I seem somewhat* 
saintly? 'Transcribe Of Communion TVith God, 50 cts, and Of the Presence of God, $1.25.* 
Pray? Thatwas the only point where Fundamentalist and Modernist agreed: Let us prey on the 

PLATONIST PRESS. Teocalli, 1177 vVarburton Ave. No. Yonkers. N.Y. 




Jiwneih e)u£Oan ^ann^aH QuiiyiU 



A. M. (Harvard and Sewanee) ; Ph. D. (Columbia and Tulane) ; M. D. (Pennsylvania). 
Professor in Extension, University of the South, Sewanee. 

Avenue, North Yonkers, N. Y. 



Address: Teocalli, 1177 Warburton 



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for a yearly subscription to his inspirational bi-monthly Magazine 

GOOD NEWS FOR ALL. 



life of Horoagter 

in rtje toorbs of Jjte oton Upmns, tfje <gatiwa 

according to hotf) ©ocumente, 

tje $m*tlp, anb tfie pergonal, on parallel page*, 

(A new Discovery in Higher Criticism,) 

Translated by 

Hemtetf) &ptoan ^utftrie 

A.M., Harvard; Ph.D., Tulane; M.D., Medico-Chirtirgical, Phila. 
M.A., G.D., Professor in Extension, University of the South, Sewanee 

This is one of the great scriptures of the world, but has 
until this present translation been practically inaccessible. 
There is a translation by an Englishman, but it is not on- 
ly more puzzling than the original, but it makes Zo- 
roaster speak like an Anglican theologian, instead of the 
pre-historic bard who was conducting a crusade against 
nomadicism, and for a cow-herding civilization. Besides, 
the acknowledged authorities on the subject do not hes- 
itate to acknowledge openly that it is to their financial 
interest to keep the text from the public. Anyone who 
desires to question this easily understood translation can 
purchase the author's larger book which contains the full 
transliterated text, dictionary, grammar, criticism, out- 
lines, and tables of all available kindred information. 

Net price, cloth bound, post free, $1.10. 

Wbt Comparative literature Jress 

182 iMonroe Street, JBrooWpn, &g. 



At the end of the book will be found more extended 
notices of the following works by the same author: 

Of Communion with God 

Life, Times and Philosophy ofPlotinos 

The Message of Philo Judaeus 

Numenius ofApamea, Works, Life and Teachings 

The Gathas, or Hymns of Zoroaster, in English 

The Greek 'Pilgrim's Progress/ or, the Picture, by Kebes 

A Garland of Fancies; A Garland of Aspirations 

Friendship 

Hymns to the Universal Divinity 



W&t inning of Horoaater 

Usually called the <§atf)a$, 

For the first time made entirely accessible by 

^ransliterateb ftext, ©ranalation, 

Bittionarp anb Grammar, 

3totrobuttorj> ©atiles, gfoalpife, 

JltgJjer anb PtWtcal Crtttcfem, 

Complete Concorbance, anb &ubject3fabex 



Kenneth Sylvan Guthrie, 

A.M., Harvard; Ph.D., Tulane; M.D., Medico- Chirurgical, Philadelphia. 
M.A., Grad. Div., Professor in Extension, Univ. of the South, Sewanee. 
Member Am. Historical Ass'n, Society for Biblical Literature and Exegeiii, 



LONDON: George Bell and Sons, 

Portugal House, York Street, Kingsway, W.C. 
BROOKLYN: Comparative Literature Press, 

182 Monroe Street. 



,P\35 
4 A 



All Rights, including that of Translation, Reserved 
Copyright, 1914, by Kenneth Sylvan Guthrie 



01) 



Dedicated to 

Elizubetb Ijayes Tracker 

friend, Sister, mother, Critic, fielper, 

the Serenity of whose Tranquil Home sheltered me 

during the rare hours I could 

snatch myself away from the whirlpool of duties; 

And Who, tinder 60d, thus enabled me to accomplish 

Whatever Missions for which I may have 

been Destined by 

my Revered Dead 

and the 

Inscrutable Divine. 



Stem ZaraflWMra, Prophet of Iran, 
Which is the title dearest unto thee ? 

Dispenser of a blest eternity ? 

Or, Mediator between God and Man ? 

Ceac!)er of law of heavenly righteousness ? 

Qelper, and Sartor, or Eife-ftealing friend? 

Judge who condemn' st to tortures without end ? 
Redeemer of the Race to Usefulness? 

Yet all these titles leave me cold* 

The best 
Of all, is that thy fteart did ever keep 
Time and compassion for advocacy 
Of gentle Cow and unresisting Sheep 
"Whose cry to Heaven reached Divinity 
Which, from all men, chose tt)CC as tendemt ! 



PREFACE 

ZOROASTER is a name to conjure with. Yet, strange to 
say, what may be considered his authentic hymns, beautiful 
and inspiring as they are, are but little known. The retire- 
ment of these from the public, partly due to the commend- 
able hesitation on the part of scholars to hazard a transla- 
tion, is however, after all, as unreasonable as would be the 
withdrawing from circulation of other scriptures merely be- 
cause of unsettled conditions of critical problems. Hence this 
popular edition, with all necessary helps, in the hope of ad- 
ding to the available inspiration of the world. 

During the winter 1907-1908 the writer was fortunate 
enough to have the opportunity to study the elements of 
Avestan, especially in connection with some of the Gathas, 
under Professor A. Y. W. Jackson of Columbia University, 
New York. The purpose of this Gathie study was chiefly a 
desire to grasp, with as much clearness as possible, their sig- 
nificance for Comparative Religion. Such masterly analyses 
of Mazdean doctrine as Bishop Casartelli's draw from Maz- 
dean sources of all periods, yielding a composite picture as 
inconclusive as the parallel traditional method of treating 
the Hebrew scriptures. The writer first attempted to estab- 
lish a distinction between the older and later Avestie ele- 
ments, as has been done in the Pentateuch, with the inten- 
tion of confining his analysis to the older portions. Pursuant 
to this plan, Professor Jackson very kindly went over the 
Avestan text with him, indicating a provisional separation 
of the older from the newer portions. However, after care- 
ful examination, even these older portions seemed to yield re- 
sults both uncertain and unsatisfactory. It was, therefore, 
ultimately decided to limit the present analysis strictly to 



ii PREFACE 



the G&thas, about whose age there would naturally be less 
question. 

Let it at once be understood that this very practical inter- 
est precluded even a faint hope of any final scholarly results. 
Only those who have devoted most time to Gathic accidence 
and lexicology are the most conscious not only of how little 
in this field is known definitely, but how little, perhaps, 
can, or ever will be known. We are uncertain as to the pre- 
cise meaning of some of the chief terms — such as, for exam- 
ple, those that are usually translated spirit, righteousness, or 
covenant, and the result is that the more literary and at- 
tractive the translation, the less actual value it has. The fre- 
quently irreconcilable conflicts of the translations of Spie- 
gel, Mills, Darmesteter, de Harlez, and Bartholomae are suf- 
ficient justification for the refusal of our ablest scholars to 
make any version whatever — and yet they are the only per- 
sons who could properly be trusted with so delicate a task. 

But, obviously, we who are living at the present day can- 
not wait for centuries for the doubtful event of the finding 
of solutions to riddles that are possibly or probably unsolv- 
able. The importance of the G&thas as one of the springs of 
the world's religious thought will force some practical ac- 
cess to them; this work was inevitable, and would ultimate- 
ly have been done by somebody else, if not by the writer. 
Let none therefore quarrel with this undertaking. 

So popular a presentation, necessarily so imperfect, was, 
naturally enough, repugnant to Professor Jackson; and it 
was only the writer's pressing need of a clear understanding 
of what the G&thas do teach that forced him to continue 
this costly work. Let it be repeated that this book is not for 
scholars, who will want the alternate text-readings which 
Geldner gives; it is for the average intelligent man and wo- 
man who should not be defrauded of their spiritual birth- 
right merely because of the unsettled condition of abstruse 
and probably hopeless critical problems. 



PREFACE iii 

In keeping with this, every unnecessary difficulty has 
been cleared away. The German text-books show the diffic- 
ult Avestan characters may be dispensed with, especially as 
in our transcription every form of each letter is accounted 
for, which is more than Eeichelt does. Everything that could 
be reduced to order and ready reference has been alphabe- 
tized. Even the infinitely superior and eventual order of the 
alphabet as used in oriental works, has been sacrificed, not 
without keen regret. Words have been indexed according to 
the text, and not according to their derivations, which are 
sufficiently indicated by references. All the numerous forms 
of the pronouns have been given alphabetically, as also all 
occurring forms of the verb to be— it is hoped that none have 
been omitted. While no one can be more conscious than the 
writer is of the many imperfections of this work, he believes 
that it points the way to the kind of Gatliic work which 
will eventually be written by some scholar fortunate enough 
to have his pleasure coincide with his business, instead of con- 
flicting with it, as with the present writer. 

It is self-evident that in a work involving so stupendous a 
mass of details and so delicate problems of judgment, the 
present writer could not possibly have avoided all oversights 
or blunders. It must suffice for him to announce Ms grati- 
tude to any who will enable him to correct any and all. 

To this unstinted acknowledgment of shortcomings, the 
writer would nevertheless add that, within the very narrow 
limits left him for legitimate endeavor, he has done his best 
to be accurate and thorough; the work done was certainly 
painstaking and laborious. 

The book should, of course, have been dedicated to the pi- 
oneers in the work— Spiegel, Geldner, Darmesteter, de Har- 
lez, Casartelli, Bartholomae, Mills ; but more particularly to 
Professor Jackson, whose unwearied kindness and considera- 
tion deserves particular mention. But he is too conscious of 
his own failings to venture to embarrass such men by con- 



iv PREFACE 



necting them with these efforts, however laborious, earnest, 
and conscientious* Yet it is these qualities which embolden 
him to advance the critical results to which he has been led. 
They are mostly due, not to any special cleverness of his, 
but to his thorough and relentlessly followed determination 
clearly to understand his own translation; and no doubt if 
he does, others will too. When the G&thas are clearly un- 
derstood, the present critical results will no doubt be con- 
firmed by their own weight. However, once more is the 
reader cautioned of the hopeless uncertainty of many mat- 
erial points ; yet must we do our best to cope with the sit- 
uation. 

The writer is folly conscious that in thus making the GSr 
thas accessible he is only carrying out the unspoken inten- 
tion of the above master-scholars, who do not have the time 
for so much drudgery as this book has entailed. To them, 
therefore, be attributed any credit that may accrue; for, af- 
ter all, without their guidance, the present work would 
have been impossible. 

And indeed the writer would not have had the courage to 
continue and complete these unremitting labors if he had 
not sunk personal considerations in the broader realization 
of the ever- enduring importance of the Gr&thas as one of the 
great scriptures of the world which ought, must and will be 
interpreted to humanity. Nor will the writer count his lab- 
ors entirely lost if he have been able to add even one grain 
to the walls, now building, of the City of God. 



mpEL 

Part I Introductory Cables, Outlines ana Summaries. 

Abbreviations, i 

Traditional Arrangement. i 

Provisional Chronological Succession of Scriptures, i 

Chronology, ii 

Home and Age of Zarathushtra, in 

Bibliographical Suggestions, iv 

Outline of Gathas, v-xxi 

Summary of Zarathushtra 's Message, xxii 

Summary of Hymn-Subjects, xxv 

Part TL text, translation, Eif e of Zaratbusbtra, 

Introduction to the Translation, 1 

1. The translation undertaken infself- defence, not bravado, 1 

2. Why the Vocabulary is based on Bartholomae's Diction- 

ary, 2 

3. Why the translation is not in verse, 4 

4. Why the names of the Ahuras have been retained, 6 

5. Some results attained in this translation, 7 

6. Why various kinds of type have been employed, 12 

7. Various details about the translation— Versification, 13 
Text and Translation, on opposite pages, 1 4 
Harmony of the Gathas, 1 
Life of Zarathushtra, Documents contrasted on opposite pages, 2 

Part 111, fiigber Criticism of tbe Gatbas, 

eiU- UJby Gatbic Criticism i$ Inevitable, 129 

1. Higher Criticism universal, even if unconscious, 129 

2. Special Gathic difficulties demanding interpretation, 130 

a, Internal difficulties, 130 

b, Mazdean, or external difficulties, 1 33 

c, Christian difficulties, 133 

d, Modern difficulties, 134 



Index— 2 



3, Guides of Interpretation, 134 

a, Precautionary guides against self-deceit, 135 

b, Illustration by Comparative Religion, 136 

c, Comparative origin of Monotheism, 137 

d, Fixing of general dates by Ethnology, 1 39 

4, The facts themselves," 1 40 

5, Conclusion, 141 

CD IL Criticism of tfte Gatbic Pantheon, 1 42 

1, Methods of the criticism, 1 42 

2, General duplications, 1 43 

3, Detailed duplications, 1 44 

4, Distinctions, 145 

5, Asha and Vohu Manah contrasted, 1 49 

Cb. Ill, Grouping of the Associations, 1 53 

1, Dae vie cult, 153 

2, Armaitian Cow-cult, 1 55 

3, Ashaist cult, 1 58 

4, Vohu Manistcult, 161 

5, Spenta Mainyuist cult, 165 

6, The Clever or Mazdists, 1 68 

7, Magians, 168 
Outline of Pre-Zoroastrian Cults, 171 
Harmony of the Gathas, 1 72 

€b. IV, Development of ZaratbusMra, 1 73 

1, The Magian Youth, 1 73 

2, As Student with Vohu Manists, 1 74 

3, As Student with the Ashaists, 175 

4, Ahurian Experiences— Reflection, 177 

5, Ahurian Experiences — Teachings, 178 

eft.V, Critical Results, 180 

1, Chronological Significance of Mazdah, 180 
Gathic occurrence of divine Names, 181 

2, Inferences from occurrences of divine Names, 182 
Development of the Gathas according to divine Names, 183 



Index— 3 



3, Authorship of the Gathas, 184 

^"Amplification of Authorship Question, 185 

5, Uncertainty of Conclusions, 186 

£*. VI, ZaratftusMra's Personal Significance, 187 

1, Summary of Message, 187 

2, Negative significance, 187 

3, Eclecticism, 188 

4, Personality as Judge-protector of Bovines, 188 

5, Partisanship founded on Dualism, 189 

6, Both Lives, 191 

7, The Teaching of Mazdeanism, 191 
€b. VII, Ethnological Significance of ZaratftwsMra, 192 

1, Dialects of the Thought-religion, 192 

2, Ethnological elements of the Gathic religion, 193 

3, Ethnological origin of these Gathic Elements, 194 

4, The Thought-innovation of the Aryan Race, 195 

Part TU, Dictionary and Grammar. 

Part U, Subject-Index and Concordance to the mu$. 

This part has not yet been set in type because the author's 
health, time and money gave out* It will be printed if there is suf- 
ficient popular demand for it. To purchasers of the book it will be 
fifty cents; to others, one dollar. Notices of subscription should be 
sent in immediately, but money will not be accepted until the 
volume is ready for delivery. 

It is the most important part of this work. It summarizes Zara- 
thushtra's significance on every topic he touches in clear, com- 
pendious form, with full references. It was indeed only to furnish 
a reliable basis for this that the present study was undertaken. 
Although the author cannot yet see it, there is no doubt some div- 
ine blessing lurking in this untoward delay of the chief purpose of 
this heart-breaking effort and lonely venture of faith. 



INTRODUCTORY TABLES 



Abbreviations 

Z, Zarathushtra. AM, Ahura Mazda. A, Asha. Am, Amer- 
etat. Arm, Armaiti. As, Ashay. AkM, Aka Manah. AnM, 
Angro Mainyu. GU, Geus Urvan, the Soul of the Cattle. 
H Haurvatat. SM, Spenta Mainyu. VM, Vohu Manah. 

X Xshathra. B, Bartholomae. J, Jackson. M, Mills. 

Sp, Spiegel. 

The figures after Avestan Words are the columns of Bar- 

tholomae's Dictionary where they may be found. 
Figures after an M stand for pages of Mills' Zarathushtrian 

Gathas in Metre and Form, unless referring to his transla- 

of, oroomment on, some particular Gatha, such as, 28.10- 
The figures after each line of the translation assist the 

reader in referring to the corresponding line of the Text; 

but even so the exigencies of the English idiom have led 

to further unmarkable transpositions. 

traditional Arrangement 



I. Gatha Ahunavaiti, Yasnas 28-34 

IL Gatha Ushtavaiti, Yasnas 43, 44, 46. The Wish. 

HL Gatha Spenta Mainyu, Yasna 47-50. The Holy Spirit. 

IV. Gatha Vohu Xshathrem, Yasna 51, The Good Kingdom 

V. Gatha Vahishta Istish, Yasna 53. The Best Wish. 

Provisional Chronological Succession of Scriptures 

I. Gathas, Yasna 28-53; and formulas in 27.13,14; 54. 

II. Haptanghaiti, Yasna 35-42; 12; 58; 4.26. 

III. Metrical: Yasnas 9,10,11,57,62,65 

Yashts 5,8,9,10,13,14,15,17,19 

Scattered verses in Vispered, Nyaishes, and Afringans. 

IV. Eemaining prose portions of the Avesta. 



INTRODUCTORY TABLES 



ClftrOnOlOgy (after Casartelli) 
L MEDES, 700-559 B.G 

1. Contact between Medes and Semitic peoples. 

2. Zarathushtra in Western Iran, 660-583 ? B.C. 

3. Propagation of his religion in Bactria. Longer Gathic document? 

4. Establishment thereof. Shorter, priestly Gathic document? 

II. ACHAMENIANS, 559-33* B.G 

Cuneiform inscriptions of Darius I, Xerxes I, Artaxerxes I, Artaxer- 

xes III. Development of Avesta, Haptanghaiti (Yasna 35-42)? 

in* SELEUCIDS, 33J-250B.G 

Greek kings. Decadence of Mazdeism under Alexander. 

IV- ARSACIDS, 250 B.C — 225 A.D. 

Parthian kings, Religious doubt. Avesta translated into Pehlevi- 

V. SASSANIDS, 226-65* AJX 

Mazdean kings, State Religion. 

226-241, Ardeshir I, heresy of Mani. 

238, Text of Avesta gathered under the high-priest Tansar. 

369-379, Shahpur II, Text corrected under Aderbad Marehspand. 

438, Yezdegerd II. Edict of his minister, Mir Narseh, 440. Writings 

of the Armenian Eznig. 
490, Kobad- Heresy of Mazdak, 488. Formation of Avestan alphabet. 
531, Khosrav Anosharevan. Golden age of Pehlevi literature. Redac- 
tion of principal treatises. Greek and Syriac civilization in Persia. 
632, Yezdegerd III, Paul the Persian of Dair-i-shar. 
651, Arab Conquest finally suppresses Mazdean establishment. 

gftronology of tin Elements of Sitetett Religion 

L Old Gathic Y43-53, Zarathushtra's experiences, Fire, Prayer. 

IL Late Gathic, Y28-34, Priest, Sacrifice, Penances, Resurrection, 
Daenas, or individualities. 

IE. Old, Haptanghaiti, Y35-42, Personification of the Ameshaspen- 
tas. Worship of Fravashis, fire, earth and grass. 'Yazamaide' or 
praise to waters, Geus Urvan, and to all holy and clean beings. 

IV. Doubtful, Haoma, the Death-repeller; Misvan, or limbo. 

V. Recent, Bundahish, 6 creation-days; 5 divisions of day; and five 
Gathas. Baresman. 

VL Sassanxan. Crystallization of definite doctrines. 



INTRODUCTORY TABLES Hi 



Rome and flge of ZaratbusMra 



Jackson, in his book on Zarathushtra gives the life-time of Zara- 
thushtra as B.C, 660-583; the tradition states he was 42 years of age 
on the conversion of Vishtaspa, the chief of the Magians, while he 
received the vision when 30 years of age. 

The place of his birth seems to be Atropatene, or Adarbaijan, the 
region to the West of Media, the neighborhood about Lake Urumiah. 
This is to the West of the southern third of the Caspian Sea. His 
mother was said to hail from the Median Raga or Rai. 

Turan is Turkestan, on the opposite, eastern side of the lower 
third of the Caspian Sea. 

The location of the Vision of Vohu Manah is traditionally to the 
South of the Caspian Sea, in the Alborz Mountains (that is, Hara Be- 
rezaiti), whose two peaks are Hugar, and Ausind. 

The location of the Vision of Asha, is 'at the Tojan water/ and is 
probably the Tajan, or Thejend, river. This is in Turan. It flows 
westwards, and does not reach the Caspian Sea, but loses itself in 
the desert of Turan. This location would allow good opportunity for 
Zarathushtra's acquaintance with the 'friendly' tribes of Fryana the 
Tura. 

The third Vision, or conference, was with Ahura Mazdah, and took 
place in Zarathushtra's home, already mentioned, to the West of the 
southern third of the Caspian Sea, called Adarbaijan, or Airan«Vej, 
on the river Daite, or Daitya, the Jordan of Zoroastrianism. 

The traditional seven questions addressed to seven divinities in 
seven different places must have been derived from the above three 
experiences. 



iv INTRODUCTORY TABLES 

Bibliographic Suggestions 

Text: Westergaard, Copenhagen; Geldner's, Strassburg, is the best. 
Bar tholomae, Christian, Karl Teubner, Strassburg, publisher. 

Translation: Gathas des Awesta. Grammar: Handbuch. 

Dictionary: Alt-Iranisches Woerter-buch. 
Geiger tmd Kuhn (and Jackson) , Grundriss der Iranischen Philo- 

logie. Strassburg, Karl Teubner, 1896-1904. Exhaustive. 

Jackson, A*WW, Columbia University, New York City, Macmillan, 

Persia, Past and Present, a book of Travel and Research. 1906. 

Zoroaster, the Prophet of Ancient Iran. Both excellent. 

Justi, Handbuch der Alt-baktrischen Sprache. Old, but excellent. 
Mills, Lawrence H* Oxford University, England. Has published: 

Dictionary of Gathas, yet in press. 

Text: A Study of the Five Zarathushtrian Gathas, with Text and 
Translations. Epoch-making edition of all the critical material. 

Translations: in Sacred Books of the East 31, and 'Zarathushtrian 
Gathas in Metre and Rhythm/ Open Court Co, Chicago- 

Numerous books on Zoroastrianism as compared with other religions 
Reichelt, H* Awestisches Elementar-buch. Winter, Heidelderg. 
Translations: Spiegel, de Harlez, Darmesteter. 



Boeklen, Ernst, Die Verwandschaf t der Juedisch-Christlichen mit der 

Persischen Eschatologie. Goettingen, Vandenhoeck u. Ruprecht,02 
Casartelli, L-C, La Philosophie Religieuse du Mazdeisme sous les 

Sassanides. Louvain, Vanlinthout Freres, 1884. 
Darmesteter, James, Ormuzd et Ahriman, leurs Origines, et leur 

Histoire. Paris, F Vieweg, 67 Rue Richelieu, 1877. 
Haug, Essays on Sacred Language, Writings and Religion of Parsees 
Jackson, AVW, Doctrine of the Future Life. Biblical World, Aug96 
Moffat, James, Zism and Primitive Christianity, Hibbert Journal, 1,2 
Stave, Erik, Einfluss des Parsismus... Haarlem, 1897, Erven F Bohm. 
Soederblom, Nathan, at Leroux, Paris 

Les Fravashis, Etudes sur. .la Survivance des Morts, 1899. 

La Vie Future d'apres le Mazdeisme, 1901. 
Zartushti, Bombay, India, Parsee periodical. 



OUTLINE OP GATHAS 



Outline riffle 6fltfifl$ 



YASNA 28 

SELF-CONSECRATION 
OF PRIEST AND CONGREGATION 

I. Self-consecration of the Priest Zarathushtra. 

1 Z prays for the Holy Spirit, so as to satisfy both VM and the Soul 
of the Bovine Creation. 

2 As reward for his willingness to serve Z demands both worlds. 

3 Z will sing praises as never before, if the Gods support him when 
he calls. 

4 Z, watching over mens' souls, will teach them to seek Asha, 

5 Converting them by the promise of the beatific vision of VM, AM, 
and his retinue. 

IL Prayer of the Congregation for Help and Mercy. 

6 The Congregation prays: for Z, that he may receive support; and 
for themselves, that they may be protected from enemies; 

7 For Vishtaspa, that he attain his wishes; for Z, that he obtain a 
hearing; 

8 For the hero Frashaoshtra, and all other members, the good of VM 
for ever. 

9 In order to avoid angering the Gods, the Congregation placates 
them with praise, as being best able to promote Utility. 

10 May the Clever attain their objects, inasmuch as wise prayers are 
fruitful. 

EI. Zarathushtra's Prayer for Efficiency. 

11 Z will preserve the believervs' good actions and thoughts, and he 
prays for knowledge that he may proclaim the destiny of life. 



vi OUTLINE OF GATHAS 

YASNA 29 
THE EXTERIOR CALL OF ZARATHUSHTRA 

DRAMA IN HEAVEN. New 'Dramatis Personae' are: the deified Soul 
of the Archetypal Boll, as the advocate of the earthly Cattle; and their Creator 
technically termed their 'Shaper'. 

L The Cattle demands protection. 

1 The Cattle demand the introduction of agriculture as protection 
from human maltreatment. 

2 The Shaper-of-the-Cattle consults Asha as to whether there is no 
legal process to enforce protection for the Cattle. 

3 Human moral limitations are so great that Asha knows of no help. 
Then the Creator of the Cattle decides to undertake this defence, 

4 Asha refers suppliants to AM whose omniscience decides of all. 

5 The Creator of the Cattle addresses his plea to AM, who answers 
that 

6 Legal process exists only for men, not also for Cattle, who are 
men's property, being intended to furnish him with flesh and milk 
for food; 

7 But only according to merciful provisions; who will teach these? 

II. The Call of Zarathushtra as Teacher and Protector. 

8 VM selects Zarathushtra, and would confer on him prophetic abi- 
lity and dignity. 

9 The Soul of the Cattle weeps at receiving, as protector, not a war- 
rior, but a priest; and prays that, at least, this priest may be en- 
dued with power sufficient to protect the Cattle. 

10 Zarathushtra proclaims absolute reliance on the divine power and 
efficiency; 

11 But men should do their part by accepting and practising his 
teachings. The Soul of the Cattle wails that the Cattle are willing 
to serve AM if He will but protect them. 



OUTLINE OF GATHAS vii 



YASNA 30 
THE PROCLAMATION OF DUALISM 

TEACHING THE NECESSITY OF TAKING SIDES 
L Exhortation to the Faithful to Open their Ears to the Mystery* 

1 Z proposes to teach *, what is necessary for praise to AM, and for 
prayer to VM, and £, the bliss of the believer in beholding Asha. 

2 <*, for discrimination between the two Parties, and for 

d f the eventuating of the fate of the ages in their favor. 

IL Revelation of the Doctrinal Root of the Division of the Parties 

3 The Twin Spirits are the good and bad in 'thought, word, deed*. 

4 They determined *, life and death; b y ultimate reward and punish- 
ment. 

5 The Opponents chose the Bad Spirit, while Asha chose the Best. 

6 The Daevas, being deceived, went over to Aeshma, author of sick- 
ness. 

7 X, VM, and A then visited the sick man; Armaiti gave him vigor, 
that he might attain health or paradise, even if only through the 
test of retribution by fire. 

8 At the time of punishment mercy shall be shown to them who de- 
liver their Drujist-opponents into the two hands of Asha. 

HI* Zarathushtra hopes for Universal Conversion 
by Choice between Eternal Bliss and Woe. 

9 Z prays for God's help in making life progressive, and in confirm- 
ing the wavering. 

10 The good shall receive the promised reward in heaven, while the 
bad shall suffer destruction. 

11 The Cause will progress only when the believers fully realize the 
significance of eternal bliss or woe. 



viii OUTLINE OF GATHAS 

YASNA 31 
PRAYERS FOR ENLIGHTENMENT 

AND EXHORTATIONS TO PARTISANSHIP 

L Practical Introduction: Enlightenment Claimed 
As no more than Justice to Zarathushtra. 

1 Zarathushtra proposes to preach. 

2 His mission is demanded by the natural difficulties of search for 
truth. 

3 But before he can preach, he must have a divine revelation of his 
message, 

4 In order to prosper the Coming Kingdom. 

5 He himself must meditate over his message before going out. 

II. First Call for Enlightenment, and Answer from Within. 

U Call. 

6 Z offers a reward for an explanation of 1, Health and Immortality, 

7 2, Creatorship; 3, Origin of Asha; 4, Maintaining of Vohu Manah; 
5, the Prospering of these through the Holy Ghost. 

2. Answer. 
8,9a From within Z himself comes the answer to all these: 
9b, 10 Agricultural Civilization solves these problems, while 

11 Mazdah is the Creator of all. 

III. Second Call for Enlightenment. 
U Introduction. 

12 The Opinions of Men are divided, while 

13 Mazdah is all-detecting, and omniscient. 

2. Second Call. 

14 Z asks about 1, Compensations; 

15 2, Punishment for his Opponents; 

16 Whether his Followers may attain God-likeness; 

17 Which is the more important Object of Choice— a good, but un- 
scrupulous living, or Improvement of State or Self? 

IV. The Partisan Close: Choose Sides, Take Zarathushtra's "Word 

18 Oppose the Drujists with weapons, for they would destroy your 
settlements. 

19 But hearken to Z, who is able to Enforce his words at Latter Day 

20 The Drujists shall in hell be tormented, while 

21 Those will be rewarded who are Friendly to God in word and deed 

22 All this will be Accepted by the Well-disposed. 



OUTLINE OF GATHAS ix 



YASNA 32 

AT A PARLEY, VITUPERATION OF 

THE RIVAL PROPHET, GREHMA 

L Public Self-consecration, and its Acceptance* 

1 Priests, warriors, and farmers, as servants of AM, separate from 
Daevas. 

2 AM publicly accepts their devotion: 'it shall be Ours'. 

II. Zarathushtra Vituperates his Rival Grehma to the Daevas* 

8-8 The Daevas are warned to renounce the actions and teachings of 
the rival prophet Grehma, who, however high he stands at present, 
has incurred eternal punishment for meat-eating, and 

9-12,14, for many other misdeeds, and who shall yet 

13 be brought, when in company with the rich in hell, to desire the 
message of Zarathushtra, who then will hinder Grehma from be- 
holding Asha. 

14 Hence the Karpanite and Kavayite is condemned to destruction^ 
while those who suffered by them are taken to heaven by Haurva- 
tat and Ameretat. 

EL Zarathushtra will Exult in Executing this Final Judgment 

15 Zarathushtra hopes soon to be able to limit the Drujists' violence 
against his own beloved. 

33.1 Zarathushtra will exult to act as judge to the Drujists, his fol- 
lowers, and to the 'mixed'. 

33.2 Whoever either injures a Drujist by thought, word, or hand, or 
converts a brother, he fulfils the good pleasure of AM. 

33.3 Whoever does good to any one of the congregation, or zealously 
tends cattle, shall be admitted to the pasture of Asha. 



OUTLINE OF GATHAS 



YASNA 33 
HIGH-PRIESTLY PRAYER FOR 

ACCEPTANCE, CONVERSION, and PARADISE 

L Pr ayer for Acceptation. 

4 Through the might of his prayer, 

5 And through his praise of Obedience, when he reaches Paradise, 

6 And by divine teaching initiated into the mysteries of Agriculture, 

7 Zarathushtra hopes to attain a more extensive hearing. 

IL Prayer for General Conversion* 

8,9 He prays that universal conversion may already improve then 
contemporaneous conditions 

10 in matters of comfort and bodily well-being. 

IE. Prayer for Paradise. 

11 But, for the other world beyond also, may the Gods grant mercy 

12 to him and his, with grant of eternal reward. 

13 He hopes yet to convert many a person. 

14 He promises to do all in his power to show himself worthy of the 
favor of the Gods 



OUTLINE OF GATHAS xi 



YASNA 34 
CONGREGATIONAL PRAYER 

FOR PROTECTION and INSTRUCTION 

L Congregational Prayer for Protection and Instruction* 

1 In view of the equivalent interchange of work, word and prayer for 
divine rewards, the believers will earn as many as possible; hence, 

2 May the Gods grant that no merit be lost. 

3 As dutiful observers of all that is right we hope for eternal reward 

4 And to pass through the fire-ordeal comforted, not injured. 

5 Have You the power to preserve the poor who trust in You, and 
have renounced all relations with the Daevas? 

6 If so, show Your power by improvement of conditions not only be- 
yond, but even here! 

7 Defend us from those who spread false teachings, 

8a And are dangerous because richer than Zarathushtra, 
8b,9 But even on that account they shall lose the rewards of Paradise 
10,11 Which are for those who hold the true teaching, and who op- 
pose the enemy. 
12a Inform us of what Thou requirest, that we may give it; 
12b,13 Teach us the paths of VM on which the Helpers will go to 
Paradise. 

IL Zarathushtra Closes with a Prayer 
for Congregation and Humanity. 

14 Let the Congregation assure themselves of reward by good care 
of the Cattle, 

15 And by fulfilling the divine commands to attain perfection — effici- 
ency and utility. 



xii OUTLINE OF GATHAS 



YASNA 43 
THE INTERIOR CALL OF ZARATHUSHTRA 

L Prayer for Fulfilment of Human Aspirations. 

1,2 Prayer for the fulfilment of the wishes of all who are present. 
3,4 Zarathushtra prays for the fulfilment of his own wishes, especi- 
ally for knowledge of AM's power and greatness. 

IL Reminiscences of Six Visions. 

5,6 First. AM at the very beginning plans rewards and punishments 

7,8 Second. Zarathushtra takes sides with the Ashaists, and deter- 
mines never to cease seeking instruction. 

9,10 Third. Visible revelation of Asha is granted. 

11,12 Fourth. The Gods promise to support him in the prophetic 
office which he has undertaken. 

13,14 Fifth. Prayer to VM for ultimate Paradise, and immediate 
victory over his opponents. 

15,16 Sixth- Armaiti promises the latter if Zarathushtra will break 
off all intercourse with the unbelievers. He makes confession of 
faith, and looks forward to the establishment of the Kingdom. 



OUTLINE OP GATHAS xiii 



YASNA 44 
ORACULAR CONSULTATION AS TO ADVISABILITY 

OF CONVERSION THROUGH WAR 
L Questions about Theology. 

1 What is the proper method of prayer to the Gods, so as to induce 
them to help him to attain VM? 

2 Will the rewards begin in the second life? Z is Watcher and Savior. 

3 Who is the first creator and energizer of Nature? 

4 Who is the Preserver, and creator of VM? 

5 Who created light, waking and morning? 

6 Is his own message genuine? For whom was the Cattle created? 

7 Whose wisdom made sons reverence parents? AM is creator. 

8 Z would know the words of life to attain ultimate rewards. 

9 Will Z be able to perfect his individuality? 

10 Will his religion of practice and reverence find acceptance? 

11 Will his religion spread to the pagans? He has a right to expect 
this, for the Gods chose him; he is an enemy to all other prophets 

II. Questions about Propaganda by "War. 

12 Must not the other prophet who opposes Z be an enemy to God? 

13 Will it be possible to drive the dissidents from home into the 
camp of the avowed opponents? 

14 Z would hand over these Dru j to Asha for torment and punishment 

15 In this religious war, which side shall gain the victory? 

16 Prayer that a vision reduce the people to obedience to himself. 

17 Will he succeed in establishing salvation for himself and his? 

18 Will he, while yet in this life, receive his reward? 

19 Z takes it for granted that whoever fails to pay him due rever- 
ence will have to suffer for it at the end of life; why not now also? 

HI. Loyalty to Zarathushtra is Profitable. 

20 The management of the Druj always resulted in 'hard times*; why 
side with them ? 



xiv OUTLINE OF GATHAS 



YASNA 45 
SERMON ON DUALISM, TEACHING 

AGRICULTURE AS ROAD TO PARADISE 

I. Repeated 'Open Your Eats to the Mystery** 

1 Z preaches to multitudes from far and near lest the Druj prophet 
mislead them. 

IL The Doctrinal Dualistic Foundation of Partisanship, 

2 The Good Spirit sets up a total disagreement with the Bad Spirit. 

Ill* The Good Spirit Teaches the Best Word of Agriculture* 

3 Whoso disagrees with Z's revelation shall suffer at the end of life. 

4 The best in this life is the efficient VM (doctrine) and beneficent 
Armaiti (agriculture). 

5 The Best Word to hear is obedience to It; that will earn Health 
and Immortality. 

IV. AM will Vindicate Z as Judge by Reward and Punishment* 

6,7 This has been revealed through AM who disposes of final rewards 
and punishments through his Kingdom. 

8 AM should be won by prayer. 

9 We should seek contentment through VM, and efficiency thro* AM, 

10 Who, through Asha and VM, promised H and Am in his realm. 

V* Zarathushtra Remains Mediator* 

11 The attainment of all this depends on enlisting the support of the 

Prophet and Redeemer-Helper, by being devoted to him alone. 



OUTLINE OF GATHAS xv 

YASNA 46 
WAR PRELIMINARIES OF 

HEART-SEARCHINGS and ENCOURAGEMENTS 

I. Failure in Conversion and Demand on Mazdah for Vindication 

1 Conversion lags; all the Estates oppose the Prophet. 

2 Z's poverty diminishes his influence so that he depends on God 

3,4 Who is expected to stem the tide, and break the power of the 
prince who is the chief obstacle. 

IL Rules How to Treat Converts. 
5,6 Converts are to be protected from injury by former associates. 

III. Actual Struggle to Protect Converts (against Bendva ? ) 
7,8 Hope that all will turn out well, end that opponents will meet 

with punishment. 

IV. Z is the First Prophet: Obedience to him Gains Paradise- 

9 He himself was the first to proclaim the truths of salvation. 

10 Whoever obeys him attains Paradise. 

11 His opponents will, on the Judgment-bridge, be sifted into hell. 

12 But he hopes that the descendants of Fryana the Tura will be 
converted, and gain Paradise. 

13 Whoever obeys Z is worthy to be heard of, and will attain both 
worlds. 

V; Praise for the Supporters of his Cause. 

14 Kavay Vishtaspa will be rewarded by union with AM in Heaven- 

16 Frashaoshtra Hvogva is to attain both his wishes and the Gods. 

VI. Partisanship with Zarathushtra Essential to Gain Paradise. 

15 Haechataspas are to learn discrimination, and attain Asha 

17 Jamaspa Hvogva's prayers and docility to be remembered beyond. 

18 Zarathushtra promises friendship to friends, enmity to enemies. 

19 Whoever satisfies Zarathushtra shall attain future life and a pair 
of cowa which AM will know how to procure. 



XVI 



OUTLINE OF GATHAS 



YASNA 47 
SONG OF THE SPIRIT AS INSPIRER OF WAR. 



1 Whoever evidences the right spirit in thought, word and deed shall 
receive from AM the highest reward. 

2 Hence that right spirit should be evidenced, because AM is the 
father of all who hold to Asha. 

3 AM is also father of that Spirit who created cattle for men, and 
pasture for the cattle. 

4 All Ashaists should separate from the Opponents who have fallen 
away from that Spirit, 

5 And who will have no share in the rewards of the Ashaists. 

6 It is to be hoped that the expectation of reward may yet convert 
many. 



OUTLINE OF GATHAS xvii 

YASNA 48 
INCOHERENT APPEAL FOR 

CHAMPIONS and DEFENDERS 
L Hope for Rewards in This Life* 

1 Ultimate victory of Asha is certain. 

2 The lot of the Faithful should improve in this life already. 

II. Punishment for Opposers and Waverers. 

3 It is wisdom to hold to the secret teachings of AM. 

4 Persons who waver between these divine teachings and their own 
inclinations, wishes and convictions shall be — separated? 

IIL Right of Believers to Present Comfort. 

5 Through good princes Armaiti Is to provide pasture for cattle, and 
for men, the earning of Paradise. 

6 The earth was designed as residence for men, as pasture for cattle 

7 All who seek eternal reward must protect cattle from cruelty. 

IV* Uncertainty Here and Hereafter* 

8 Is the realm of AM certain for his prophet Zarathushtra? Will the 
Judgment favor his own followers? 

9 How will his life shape itself in this world? Will he be able to pro- 
tect himself from his enemies? 

V* Nobles must resign Luxury, enforce Security, gain Salvation* 

10 When will the Nobles absent themselves from the ceremonies of 
the opposing priests and rulers? 

11 This alone will enforce security. 

12 Helpers of the land are those who practice enforcement of AM'3 
laws. They are conquerors of Aeshma, destined rulers and saviors* 



xviii OUTLINE OF GATHAS 



YASNA 49 
ZARATHUSHTRA, DEFEATED BY BENDVA, 

APPEALS FOR DEFENDERS 

L Zarathushlra Utters Imprecations on his Successful Opponent* 

1,2 Perdition to Bendva, the Chief Obstacle, and to his hired prophet 
Grehma, 

3 Whose teachings promote perdition; wherefore both deserve ex- 
communication. 

4 To them violence to cattle seems meritorious; they might yet gain 
the upper hand. 

5 Bliss awaits those who hold to the true belief. 

II. Frashaoshtr a is Urged to Become Defender. 

6 Z seeks to know clearly God's plans so that he may proclaim his 
religion acceptably to God. 

7 Whom, among noble or commoner, does God choose as champion? 

8 Z prays that Frashaoshtra may attain union with Asha, and that 
he himself may attain the Kingdom. Both of them would be God's 
ambassadors for eternity. 

9 Jamaspa also is called; may he remember what the Prophet can, at 
the latter end, do for those who follow him faithfully. 

10 Z will take pains to see to it that all good deeds are remembered 
and rewarded, 

11 While the unbelievers may expect the worst. 



OUTLINE OF GATHAS 



xix 



YASNA 50 
ORDINATION OF DISCIPLES TO FORM SETTLEMENTS 

L How to Form New Settlements* 

49.12 Z asks what help is coming to him from the Gods he worships. 
50.1 From whom else can he expect help? 

2 How shall new settlements be started? By 'just' living, and by 
'clever* aggression. 

3 Ultimate possession will result from gradually dispossessing the 
Druj from neighboring lands. 

IL These Settlers are to Act as Missionaries. 

4 Z praises the Gods for the Settlers' joy at their establishment. 

5 The Gods' responsive joy leads Z to encourage the Settlers to man- 
ual labor. 

6 May the Settlers propagate Z's commands in a prophetic manner! 

7 These missionaries are compared to steeds whom Z will yoke for 
the Gods. 

8 As priest, Z presents to the Gods the devoted prayers of humanity. 

Ill* But Zarathushtra Remains the Only Mediator* 

9 So Z again stands before the Gods as mediator; but to the congre- 
gation he promises that when he is among the Gods he will then 
still more energetically see to it that his followers get their reward 

10 Z's past and future actions, and Nature's beauties praise the Gods 

11 Z would for ever remain the eulogist of the Gods. 



xx OUTLINE OF GATHAS 



YASNA 5i 
ENEMIES, HEROES, AND SAINTS OF THE KINGDOM 

I. The Children of the Kingdom. 

1 Z's object is to gain the heavenly kingdom for himself and his. 

2 Assure us that we will be received, AM, if we serve faithfully. 

3 Prayers of those who serve Thee by deeds should be heard. 

4 Where is retribution, forgiveness, the Gods, and the kingdom? 
5a To the pious farmer grant a cow in his paradise 

5b,6 Inasmuch as Z is appointed Judge and Distributor at the end* 
7 Z invokes on himself strength and judgment. 

II. Opposition to the Prophet is Enmity to Humanity. 
8,9 Clear knowledge of reward and punishment is the chief issue. 
10a Hence an opponent to its teacher Z is an enemy to humanity, 
10b,ll Against whom Z summons Asha and every friend of his. 

12 One of these opponents was inhospitable to Z; 

13 Which act will deprive him of reward, and dooms him to terrors. 

14 The Karpans will not practice agriculture or spare cattle; by one 
word shall they be condemned to the House of the Druj. 

15 Z claims for himself that which he has promised to the believers 
and which AM was the first to attain in heaven. 

III. Supporters of the Prophet are Heroes and Saints. 

16 Praise for Vishtaspa, the political chief of the congregation. 

17 For Frashaoshtra, the noble of the Hvogva family 

18 Who promised him his daughter; and for Jamaspa, his son-in-law; 

19 Also for Maidyomangha the missionary. 

20 These four leaders produce prosperity, which results in godliness 

21 Which results in attainment of the Kingdom. 

22 Z will reverence those who, like the above four heroes, have ac- 
quired AM's recognition. 



OUTLINE OF GATHAS xxi 



YASNA 53 
ZARATHUSHTRA GIVES HIS DAUGHTER 

TO SECURE A CHAMPION 

L Marriage Ceremony* 

1,2 The Prophet is assured of a most excellent lot beyond,"as are also 
his followers and supporters, the heroes Vishtaspa, Frashaoshtra, 
and Maidyomangha. 

3 Z gives away Pouruchista, exhorting her that she grow wise by 
obedience to her husband as mediator towards Gods and the Cause. 

4 By serving him, the believers and relatives Pouruchista will attain 
divine blessing. 

5 By common life the married pair are to cherish each other, and to 
encourage each other to good works. 

6 The pleasures of the evil are short, and lead to tortures in hell. 

7 If you are constant to the Cause, you shall be happy; but woe be 
to you, if you abandon it! 

IL The Bridegroom is Goaded to Conversion by the Sword* 

8 Renewed encouragement to Vishtaspa to promote peace for the 
faithful by slaughter of the enemy; and quickly, too! 

9 It is certain the evil shall go to hell; but where is the prince who, 
to anticipate that doom of theirs, will rid the earth of them imme- 
diately? AM has the power to give to the Poor that Better Part. 



xxii SUMMARY OF ZARATHUSHTRA'S MESSAGE 



Summary of Zaratftiisbtra's message. 

"We cannot leave these sublime hymns without indicating summarily 
the chief motives which prompted them, which they embody, and 
which they still preach to futurity. 

Root-Pr inciple : Protection of Animals from Cruelty* 

It was the call of the Cattle, Yasna 29, which led to Zarathushtra's 
external call as prophet to teach men to protect the cattle; those are 
called 'enemies' who treat the cattle with violence, 31.15; 32.12; 49.4; 
51.14; the members of the congregation are to assure themselves of 
eternal reward by care of the cattle, 33.3; 34.14. 
First Result : Vegetarianism. 

It is enemies who kill the cattle, 32.12, and eat them, 31.15, and 
who teach others to eat the pieces of flesh, 32*8, possibly at sacrifices. 
Second Result : Settling of Land, and Agriculture* 

Cattle need pasture, stables, and fodder; consequently protection of 
cattle implies settling on definite pieces of land, and practice of the 
laws of agriculture, 29.1; 31.9,10. This fact attests that, far from be- 
ing recent productions, these hymns are possibly some of the most 
venerable of human documents; echoes of the religious dialect of 
man's first steps in civilization. 

Third Result : Forming of Parties by PatrioticJPartisanship* 

Inevitably settlers of one valley form a community; and love of 
home develops into a patriotism which considers their own valley pa- 
radise or heaven. The contiguity of other valleys, however, brings 
home to them the outside universe which appears as hell or limbo ac- 
cording as its inhabitants are enemies or indifferent friends. 
Fourth Result : Dualism, 

Clothed in religious verbiage, these practical needs ( see Y 30.9-11 
connected with 30.3-8 ) appear as two divinities, the Good, and the 
Evil, representing Agriculture versus Nomadism ( the dualism of 45.2 
connected with the agriculture of 45.3-5 ). 



SUMMARY OF ZARATHUSHTRA'S MESSAGE xxiii 

Fifth Result : Need of Leader and Teacher calls Zarathushtr a* 

But the 'good' peaceable agriculturalist needs a leader against the 
warlike nomad who to him is evil. Zarathushtra's recognition of this 
need expresses itself in Y 29.8. 
Sixth Result : Zarathushtra's StruggWEmphasize his Personality 

Although Zarathushtra was called forth by the need of a teacher 
of kindness to cattle, and of a prophet of Dualism, his labors by 
peaceful means were fruitless, Y 44 and 45; see 53.8,9. Unfortunate- 
ly, this standing still became retrogression before the aggressiveness 
of the enemy. To attain no more than peace, 53.8, he must incite to 
war and slaughter. As the enemies' damnation is inevitable the soon- 
er they are butchered, the better, 53.9. It was fated, however, that 
he himself should perish by the sword he had thus drawn. 

To support these doctrines of damnation and blood there is needed 
an authority greater than that of teacher or prophet — that of priest, 
28.1-5; 33; 50.7,8; of redeemer, 45.11; of mediator, 50.6,9; and of 
advocate. Let us hope that it is only because of this that heresy is 
constituted by mere opposition or discourtesy to Zarathushtra, 51.10, 
12; who even becomes the Judge at the end of things. 

Seventh Result : The Prophet's God becomes Supreme* 

While the Gathas remain polytheistic to the end, yet do they teach 
the supremacy of Mazdah; but they do so in a manner such as to sug- 
gest it was either novel or questioned. The heat of the prophet's 
championship of Mazdah betrays his originality in superimposing Maz- 
dah over the Iranic pantheon* 
Eighth Result : This God's Will Thereby Becomes Righteousness* 

When we have raised a divinity to the position of supremacy, his 
will thereby becomes transformed into the standard of righteousness 
or Asha. Hence, in an ever widening stream, flow duty, conscience, 
merit, and freedom of the will. 
Ninth Result i Rightness Appears in Thought, "Word and Deed* 

A triple psychology makes three avenues for Virtue: spirit mani- 
fests in thought, soul in word, and body in deed. This triplicity reap- 
pears in their eschatology — the blessed, the damned, and the indiffer- 
ent; Paradise, Hell, and Misvan or limbo. 



xxiv SUMMARY OF ZARATHUSHTRA'S MESSAGE 

Tenth Result : Future Rewards and Punishments. 

With unerring instinct Zarathushtra played boldly on the one chief 
human longing, that for a blissful eternal life. The prophet's main 
object is to obtain the Kingdom of Heaven for himself and his, 51.1. 
The glory of both worlds is a twofold division found again in the two- 
foldness of reward and punishment. If this be clearly realized, 31.22, 
there will be no need of further exhortations to partisanship for or 
against the prophet. The eternal reward is vision of, and communion 
with the Gathic Pantheon, especially Ahura Mazdah. 

Eleventh Result 5 Practical Prosperity. 

Except divine names, one of the most common words is deeds. 
One argument against the Druj is that under their management there 
were hard times. It is the function of Armaiti to prosper house and 
land. The calving, fortune-bringing Cow is fruitful. It is hoped that 
future promises will begin to manifest already here on earth. 

What the Gathas do not Contain* 

Asceticism, scorn of riches, race suicide, love, independent thought. 

From our Modern Point of View. 

This great teaching of the protection of the brute creation is a 
gospel which even to-day is not needless or dead, nor ever will be, 
and which, to the remotest generations, will carry the long revered 
name of Zarathushtra as the first to make a religion of kindliness to 
helpless, self-sacrificing animals. 

We may reflect that this gospel was needed peculiarly at a time 
when the sickening details of unorganized butchery were daily re- 
peated in range of sight and hearing. The modern prudery of the 
abattoir has not solved the moral aspect of butchery — vegetarian- 
ism alone will do that* The principle involved is however not 
only compassion for animals, but self-respect and personal purity, 
orinciples also taught by Zarathushtra. 



EPOCHAL DISCOVERY 

in the Zoroastrian Scriptures 

by KENNETH SYLVAN LAUNFAL GUTHRIE 

That the two Yasna Sections in which the Gathas appear are 

PARALLEL BIOGRAPHIES OF ZOROASTER 

The Shorter Mark-like Personal and the Longer Luke-like Priestly 

Harmony of the GATHAS 

34.1-3 A. INTRODUCTION- 43.1,2 

B. ZARATHUSHTRA'S EDUCATION. 

33.7 I. Zarathushtra's Discontent at Home among the Magians 43.3 

II. Zarathushtra as Student with Vohumanist Cult [43.11b] 
34.4 Vision 1. Fire-glow of Retribution 43.4 

33.13 Vision 2. Punishments are Undeceivable 43.5,6 

34.5,6 Vision 5. The Sincere shall be Supported 43.11,12 

III. Zarathushtra as Student with Ashaist Cult 
34.7,8 Vision 4. Theophany of Asha 43.9,10 

31.12,13 Vision 3. Wavering to be Ended by Support of Ashaists 43.7,8 
30.8-11 Vision 6. Demand for Help to execute God's Judgments 43.13,14 
31.18-22; 34.9,10 Vision 7. Armaiti Aligns the Parties 43.15,16 

IV. Zarathushtra Seeks Immortality in Vain (33.6) 
31.6 ,7; 33.6 He is Rejected by Spentamainyuist Cult 44.17,18 

31.3-5,7,8,11,14-17; 34.12-15 V. Studies with Mazdists 43.4; 44.1-16,19,20; 47.2; 50.6 
C ZARATHUSHTRA^ ENTRANCE INTO PUBLIC LIFE 
31-9,10 I. Creation of Cattle; its Choice of a Master 51-7; 44.16 

29 Capture of Ashaist Cult: Appointment as Judge 44.6,20 

30.1-5 Capture of Vohumanist Cult: Dualism Proclaimed 45.1-3; 49.3 
IV. Zarathushtra is afflicted with sickness; the Metallic Fire-test 
30.6,7; 32.7; 33.10,12,14 drives him to Seek Help in a Vision 51.9 

V. Wherein he receives the long-sought Mystic Word of 
31.21; 32.5; 33. 8,9; 34-1,11 Health and Immortality 45.4-11; 47.1; 48.1 

VI. Capture of Spentamainyuist Cult: Coming of the Holy Ghost: 
30.1,5. 31.7; 33.5 43.8,12,16; 45.8; 46.17; 47.1-6 

31.1,2; 32.1,2 VII. Zarathushtra is accepted publicly 

D. ESTABLISHMENT OF MAGIAN MOVEMENT. 
32.3-16 I. Fight with the Daevas 46.1-8; 48; 49 

II. Zarathushtra is Worsted, and in despair drives the Magians 
33 into open agricultural country 46.9-13; 50; 51.1-15 

28 Vishtaspa assumes leadership; Praise for Heroes 46.14-19; 51.16-22 

IV Jamaspa, induced by matrimonial alliance, joins the 
Magian movement S3 



PART II 

Text, Translation, and 
Vhe Life qf Zarathu^htr&» 



TRANSCRIPTION OP AVESTAN ALPHABET* 



3/ ■** 


n 


i n 


A *n> 


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a iff (I 


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ae ***. a 


ng 


tf V 


b -J* 





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C Y C 





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d j>d 


P 


a> jfr 


d ^ 


r 


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e «* 


s 


-oi 


e Bf 


s 


m* &; 


e i 9 


sh 


©/ 3 


* ■* t 


sh 


sht yo i 3 


f bf 


t 


•o i? 


g cr 


t 


e* 


g %j 


th 


hP 


h or/* 


a 


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/i K^h 


a 


•* 


hv v* h' fy 


V 


o (») » ^; J 


i * 


w 


Qli W 


i * 


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j u 


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w (-o ^ riJ* 


k *£ 


z 


r* 


m ^ fft 


z 


QDi 



flhe Hymns gf Zarathu^htra — Introduction i 



INTRODUCTION to the TRANSLATION 



I. The Translation Undertaken in Self-defence, Not Bt avado. 

It is well-known who they are who 'rush in where angels 
tear to tread'; and this translation would never have been 
attempted had not the writer faced the alternatives of leav- 
ing incomplete the labor of years in the domain of com- 
parative religion, or make a translation sufficiently compre- 
hensible and still faithful to serve as working basis for even 
approximate results. So far is this removed from being in- 
tended as a criticism of translations existing, that chiefly out 
of modesty in the presence of Masters so accomplished 
and renowned, and partly out of an overwhelming sense of 
his own limitations, the present writer had based the first 
draught of his Concordance of the Gathas on a pains- 
taking collation of all the chief recognized translations. The 
criticism passed on this effort was that it was indefinite, be- 
cause it was not based on the text. There was therefore no 
other resort left but to give, besides the fresh translation, 
the full text, with sufficient apparatus in the way of vocab- 
ulary and grammar, to enable every intelligent man both to 
check this translation's reliability, and to defend it from the 
attacks of interested parties who till now have succeeded in 
keeping the text inaccessible. If therefore the writer has 
made this translation, it has not been out of bravado, but 
in sheer self-defence. 



2 flhe Hymns qf Zarathu^htra — Introduction 



IL "Why the Vocabulary is Based on Battholomae's Dictionary. 

The kindly, unprejudiced general reader would never 
suspect the groundlessness of whatever attacks this work 
may receive, unless he is informed of the incredible anim- 
osities that obtain among Avestan scholars. For instance, a 
certain German scholar did not forgive a brother scholar for 
a difference of opinion about some trifle, even after his de- 
mise. It would seem almost as if the intolerance of Zara- 
thushtra himself had descended on those who study his 
writings. 

The cheapest attack, that the present translation is a ro- 
mance, has been made impossible by the presence of the 
text and vocabulary. The next handiest attack will be the 
pointing out of the oversights of which such a work must 
no doubt be full. These attacks will cease immediately, as 
soon as it is realized the writer considers all corrections 
(that are not disguised differences in matters of opinion) as 
helps rather than hindrances, his purpose being to perfect 
his work as far as possible, he himself never having had the 
false pride which hesitates to acknowledge his errors. Such 
an acknowledgment is, in effect, as Bacon suggested, an an- 
nouncement he is a wiser man than he was before. Worthy 
of careful answer, however, is the logically next attack, to 
the effect that this translation results from a vocabulary 
based on Bartholomae's general Iranic dictionary, rather 
than on a special Gathic dictionary still in course of public- 
ation. To this attack there are two answers, one negative, 
the other positive. 



tfte Hymns qf Zarathu^htra— Introduction 3 

First, Bartholomae has by no means been followed blind- 
ly; wherever he has suggested 'special' meanings, they have 
been rejected just as thoroughly as if they had been advan- 
ced by anybody else. A case in point is dab, which he in- 
terprets c to practice* for 53.1 exclusively, while the usual 
meaning 'to deceive' makes good sense, as Mills has shown. 
In other words, the Vocabulary has attempted to combine 
the best from the labors of the best scholars. 

On the whole, however, general dictionaries are, as a 
rule, more reliable than special dictionaries ; what we gain 
in depth we lose in breadth. The more special a meaning is 
the less likely is it to be of general usage. To the unso- 
phisticated, dictionaries are fetishes to conjure with, whereas 
there are venerable doctrines which have survived merely 
because dictionaries bulky enough have been compiled by 
their champions. The more special a dictionary is, the more 
does it represent its compiler's bias, and the less is its value 
for comparison with the whole language and literature — 
which is of especial importance for the Gathas, whose many 
peculiar words, not found elsewhere, must otherwise, for 
their interpretation, depend on prejudiced commentaries or, 
worse yet, on pure fancy. 

The present Vocabulary does not claim to be more than 
a student's practical help to reach and then interpret the 
roots from which the Gathic forms are derived. The Eng- 
lish interpretations were the simplest that could be used 
conscientiously in order to avoid any dogmatic prejudice, 
or ecclesiastical association — the purpose of the present 
writer being as far as possible to restore the Gathas to that 
classification of literature to which they really belong — not 
dogmatic theology, but world-wide prophecy. 



4 Vbe Hymns qf Zarathuyhtra — Introduction 



IIL Why the Translation is not in Vet se. 

Why is this translation not in verse, when rhythm is 
commended by Zarathushtra himself (50.8, 51.16)? Chiefly 
because of the exceptional difficulties of the Gathas. 

Poetry has its recognized advantages; but in certain fields 
these very qualities operate as disadvantages: 

1 The danger of subordinating sense and message to the 
mechanical exigencies of versification. How fatal the effects 
of this tendency are will appear from consideration of the 
chaotic traditional arrangement of the text itself, produced 
(for memnonical purposes?) by neglect of every consider- 
ation other than similarity in metre. This is, indeed, gener- 
ally recognized. 

2 The chief element of poetry is suggestiveness, that is, 
punning on words. Where, however, we are laboriously try- 
ing to enter fully into the exact meaning of an author, sug- 
gestiveness is treacherous and unfaithful. Each language 
has its peculiar repertory of groups of word-associations 
which mislead when they are set down as corresponding. 
This is apparent in the existing verse-translations whose 
very eloquence is sometimes formed by ideas probably for- 
eign to the text. We are fortunate enough if we succeed in 
catching the author's meaning; more fortunate still, if we 
can express it in English words ; and most fortunate, if the 
prose-version even is not unidiomatic. 

3 Even in English poetry rhyme and metre have, during 
the last century, been openly repudiated by recognized writ- 
ers; why therefore should we feel ourselves under the slight- 



The Hymns qf Zarathu^htr a— Introduction 5 

est obligation to undertake trammels, so fatal to accuracy, 
which are recognized to be unnecessary and artificial ? 

4 Evidently the Gathas belong to the same general cate- 
gory as the Biblical Psalms. The ludicrous failure of the 
early Calvinistic metric versions should prove a wholesome 
deterrent from following in their foot-steps. 

5 The linguistic genius of English (analytic) and Avest- 
an (synthetic) differ so much that the greater the slavishness 
in imitation of the technicalities of Avestan poetics, the 
greater would be the essential unfaithfulness to English un- 
derstanding. So true is this that Mills' praiseworthy zeal for 
faithfulness misled him into putting his standard version in 
another synthetic language, Latin. This, however, was a 
fundamental error, as it interposed between the two idioms 
a third, which must inevitably add to the already grave con- 
fusion of thought-associations. A good translation should 
act as a clear lens in a pair of spectacles; the interposition 
of a third idiom would act as a smoked glass, which chan- 
ges all the colours. Besides, the fatal doctrinal results which 
have resulted from a similar interposition of a Latin version 
between the Bible and the people should preclude another 
such misfortune. Nor does Mills escape this fatality: the 
Latin version which was made as a tool is frequently used 
as an authority. 

6 Poetry, even in English, interferes with the logical 
word-order, creating unnecessary problems felt very acute- 
ly in the interpretation of even English poets. While such 
unnecessary puzzles may have personal and aesthetic value, 
they are evidently entirely out of place in a conscientious 
effort to represent a difficult foreign meaning accurately. 



6 The Hymns of Zarathu^htra — Introduction. 



IV. Why the Names of the Ahuras have been Retained. 

It would have been very much easier for the present 
writer to follow the lead of other translators in omitting the 
names of the Avestan divinities in such passages as he 
might have thought demanded their supposed psychological 
equivalents. The chief purpose of such a substitution has 
been attained by the mere inversion of the order of name 
and translation, the most suitable, apparently, being given 
precedence. Omission of the Avestan word, on the other 
hand, would have put at a great disadvantage the reader, 
who should be allowed to judge for himself in this matter, 
wherein the experts have no rule which is not accessible to 
the amateur. Of course, the writer is not unmindful of that 
class of readers who prefer to have their thinking done for 
them. He regrets he cannot accommodate them. 

Nor can he accommodate those who urge the legitimate 
ground that it makes the style ponderous to give the trans- 
lation of the divine names in each case. Their problems 
are far too difficult and important to admit of such a con- 
sideration as style. 

Comparative religion suggests the improbability of so 
excessive a degree of spirituality as would result from a free 
translation of the sacred names. These divinities must be 
considered tribal fetishes to which only later moral meanings 
were attributed when, in later times, the original meaning 
was lost. Indications of such vicissitudes are discoverable 
in such evident duplications as Asha and Ashay. Compar- 
ative religion may yet solve our problem — it must not be hid! 



€ Ihe Hymns qf Zarathu«rhtra — Introduction. 



V* Some Results Attained in this Translation. 

There are some peculiar difficulties in translating the 
Gathas, in that it is generally admitted that in later Avestan 
grammar had degenerated to an extent such that it formed 
a veritable chaos; while it is apparent that the hymns were, 
at some later period, torn out of their original interrelations 
and grouped mechanically according to their rhythms. The 
results of this general recognition have been fatal to a pro- 
per sense, on the part of translators, of responsibility to be 
accurate and consistent; for it is evident that they could 
gratify any fancy with such elasticity of form and sequence. 
As a result, the translations have differed scandalously, and 
have led to the most bitter recriminations and animosities. 

The present writer realized the need, in the Avestan field, 
of that which has been done for centuries in the Biblical — 
the comparative Commentary method which, before decid- 
ing, gives and compares the opinions of the most memor- 
able scholars in that field. Accordingly, in this translation 
occasional initials will inform the reader of the more im- 
portant differences of opinion; and this effort would like to 
be regarded as a pioneer commentary, which will no doubt 
be supplied someday in full detail by some person with 
greater opportunity and ability than the present writer. 

As to the writer's own translation, while also recognizing 
the above-mentioned limitations to possible accuracy and 
consistency, he considers they should not be made use of 
except as a last resort. Indeed, he has found it possible to 
account for every case-ending naturally; and by dint of re- 



8 The Hymn s of Zarathti^htra— Introduction. 

taining the subject wherever possible a number of new con- 
sistent interpretations have been achieved, vindicating the 
utmost possible limitation of chaos. 

1 In 51, stanzas 16-19 mention four heroes. Stanza 21 
expresses Zarathushtra's purpose to celebrate all Helpers. 
Why then should stanza 20 abandon the subject of heroes, 
and alone treat of divinities (B and M)? From its position, 
we should expect it be a connecting link between what pre- 
cedes and follows; and indeed such is the case. The 'like- 
willed' refers back to the four above-mentioned heroes of 
the Cause, connecting them to the 'innumerable cloud of 
witnesses' in the next verse. 

2 The context of 46.17 shows that Zarathushtra is plan- 
ning to reveal how one might discriminate the Wise from 
the Foolish(i5). In 46.9-13.ji8 he considered unfriendliness 
to himself as enmity to humanity. It would therefore not 
be unnatural if we interpreted verse 16, the natural connec- 
tion between 15 and 17, in the same sense, namely, that 
the Wise are those who would follow the Preparer, that is, 
Zarathushtra himself. This reasonable result flows primarily 
from strict adherence to the Grammar. 

3 When we remove 50.3 from the unnatural, artificial 
eschatological atmosphere by considering it in connection 
with its context, we find no 'open-laying' at the 'consumma- 
tion', but plain, sensible, consistently-carried-out advice 
how to settle agricultural, hence 'sun-exposed' lands amidst 
the Druj, with 'cleverness' to evade unnecessary friction. 
This interpretation would have an interesting bearing on 
the meaning of 'Magian', which might easily be connected 
with the word for 'hole,' maga (iiio), — i.e., lands in a deep 



Vhe Hymns of Zarathu^htra— Introduction. 9 

valley, not well-adapted to agriculture, which needs the sun- 
shine. Our passage therefore records the time when the 
Magians, so to speak, c got out of the hole/ 

4 The benefit of this sociological explanation is best seen 
by its agreement with the equally natural interpretation of 
50.4, which ceases to be an entirely uncalled-for vision of 
Ahuras, standing by the path to heaven, and becomes the 
natural picture of how the Preparer Zarathushtra will, as 
result of the success of his 'clever' tactics, rejoice on stand- 
ing by the path to the new settlements towards which the 
'Wisher'-settlers are proceeding with shouts of joy. 

5 We have, in 44.20, a case where strict adherence to 
grammar results in good sense, and agreement with parallel 
passages, such as 47.3, where Armaiti is created as pasture 
for the cattle. In contrast with this entirely natural state- 
ment, consider the inherent absurdity of cattle being water- 
ed in order to promote agriculture (M), or cattle being 
cherished to promote agriculture, without closer explana- 
tion (B). This seems like putting the cart before the horse. 

6 We should bring out the purpose of the divine prom- 
ise of ten mares with stallions — namely, to promote Zara- 
thushtra' s own health (Haurvatat) and preservation (Amer- 
etat) (notice the instrumental case in 44.i8,c). So keenly 
did Zarathushtra feel his poverty (34.5, 46.2), as to attrib- 
ute to it whatever he may have experienced of temporary 
disappointments. 

7 Evidently (2Q.io,c) Ahura Mazdah is not so much 
the first possessor of peace, as its source and provider. 

8 It is hoped that our translation of 30.9^ is not a 
thought too beautiful to be considered probably accurate. 



io Ihe Hymns qf Zarathiurhtra— Introduction. 

Its psychology agrees strikingly with Sidgwick's definition 
of wisdom as the union of altruism and expediency. 

9 Later tradition may have referred the 'death-repeller' 
of 32.14^ to the ritual Haoma-juice; a strict grammatical 
construction, on the contrary, demands no more than a ref- 
erence to the Ashaist repelling the Drujist with the sword. 

io The true significance of 44.10 can be reached only 
when it is considered as the link connecting stanzas 9 and 
11. The former asks how to sanctify the human spirits; the 
latter, how Armaiti shall, in deeds, spread over those to 
whom the doctrine is taught. The link connecting these two 
thoughts is evidently the urgency of adjusting faith and 
works — the eternal problem that agitated Paul and James. 

11 In 45-5,c the word 'this' apparently refers to the 
manthra as a magic formula. 

12 Although the locative case of thwami in 48.4 does 
primarily suggest a local Misvan or Limbo, might that not 
be translated as being separated 'in Thy estimation'? 

13 It would seem as if, in 51.2, Asha and Armaiti 
should be read in the vocative, not the instrumental case. 

14 The full meaning of all the grammatical forms of 
53.4 seems to have been brought out, for the first time by 
our rhetorical arrangement. 

15 The Ashaist lord, in 53.9, need not be in hell; it is 
far more likely that he is yet on earth, as stanzas 8 and 9 
consistently refer to the nomads who are opposing the 
herdsmen; thus one more eschatological reference is avoided. 

16 Our grammatically faithful version of the very diffi- 
cult 31.7 seems to offer a solution both natural and logical. 

17 In 31.8 'him' should refer to 'Mind' as last subject. 



flflr* Hymns qf Zarathu^htra — Introduction, n 

1 8 Might not 30.7 refer to an experience in Zarathush- 
tra's life when he became sick? This would furnish a suffi- 
cient reason for the apparition of the Gods; their gift of en- 
duringness and vitality suggests a healing. The molten me- 
tal test may have been a fever, or something connected with 
it. If this is right, it furnishes a logical link connecting 

(30.6) the partisanship of dualism and the Daeva-sick- 
ness, which might have been due to a wound caused in an 
Aeshmic raid; and 

(30.8) punishment for violence and 9, desire to improve 
the world. 

The connection between 'molten metal' of 30.7 and a real 
experience of Zarathushtra is all the more natural as it 
would explain the origin of the eschatological metal. May 
it not have been the sword of the combatants ? One case in 
point is 32.7, where Mills translates, Bendva's 'glittering 
sword', while Bartholomae has the 'glowing metal* of the 
Judgment-day. The figure would not be unusual, as is at- 
tested by the traditional fiery sword of the Angel guarding 
the gate of Eden. A wound burns enough, and brings on 
sufficient fever to suggest the figure of a molten metal test. 

19 May not the advan of 44.3 be the 'Milky Way'? 
It would follow quite naturally after sun and stars, and 
avoid the taking of the usually accusative form xveng as a 
genitive for this particular place (B), whereas it is in appos- 
ition with other accusative forms. In this case the plural 
'suns' would be the sunny days, while the singular 'star' de- 
notes the starry sphere. Thus we preserve the grammatical 
relations intact. 



i2 Ihe Hymns qf Zarathu^htra— In troduction. 

20 May not the two 'swift ones* 'yoked to the clouds 
and winds' of 44.4 be thunder and lightning? 

2 1 A misplacement seems to have occurred in 46. Stanza 
16 interrupts the connection of 15 with 17, while it conti- 
nues and closes 14, carrying out the invitation to heaven 
there given. Then stanza 15 begins a new subject, carried 
out in stanza 17. Thus is restored logical order. 

VI. Why Different Kinds of Type have been Employed. 

If the choice of kinds of type employed in this book 
should fail to commend itself to the reader, he may rest as- 
sured that while it may be the result of poor judgment, it 
certainly is not the result of lack of anxious fore-thought. 
An effort was made to increase the clearness of the several 
parts composing this book by using such a face of type as 
seemed best to fit that particular section. 

For instance, the Longer and Shorter Documents are 
distinguished by size of type. The Outlines of the several 
hymns are arranged so as to occupy one page each, in order 
to make more obvious their individual significance. The 
very difficult text was set in type large enough to remove 
all unnecessary obstacles. The more academical higher crit- 
icism was set in Old Style, while the more practical Con- 
cordance was set in clearer Roman. It is hoped that the re- 
sult of so much effort and fore-thought may justify the 
time and expense lavished upon it. 

In spite of all this, none feels the existing defects more 
keenly than the present writer; he has done his best, how- 
ever, under the present circumstances. 



fPte Hymns qf Zarathu«/*htra — Introduction 13 

VII. Various Details about the Translation* 
An effort has been made to reproduce the text with scru- 
pulous exactitude from Geldner; and whatever deviations 
therefrom may be discovered are unintentional. It was this 
consideration which caused the failure to divide each line 
according to the caesura. But any reader who may desire to 
read the lines according to the metre can easily do so by 
following this scheme of the number of the syllables in each 
part of each line of the stanza of each hymn. 

Table of Gathic Versification. 
28-34 has stanzas of three lines of 7 plus 9 or 8 syllables. 
43-46 has stanzas of five lines of 4 plus 7 syllables. 

47-50 (except 48-5,6), four lines of 4 plus 7 syllables. 

51 has stanzas of three lines of 7 plus 7 syllables. 

53 has stanzas of 4 lines, 2 of 7 plus 5; 2 of 7 plus 7 plus 5 

The desire to make the text as living and as attractive as 
possible has led to a cautiously sparing punctuation thereof 
in accordance with the present translation thereof. This was 
perhaps an error of judgment for which the writer would 
atone by cautioning the reader who desires ( as he should ) 
to make his own independent version, to disregard the 
present punctuation entirely. Every independent ver- 
sion implies its own punctuation. 

The writer's unremitting labors on this book have un- 
dermined his health to such an extent that it has been found 
imperative to postpone the issuance of the Vocabulary, 
Grammar and Concordance or Subject-Index until the 
accumulation of evidence of sufficient popular appreciation to 
justify the further sacrifices entailed thereby. A subscription 
blank for this purpose will be found near the title-page. 



i-6 Gatha Ahun&v&iti 28.1,2 




Jlbuttavatti tiatba 

YASNA 28 

28. \ 

Ahya yasa nema/zha ustanazasto rafetfrahya 1 

manyeus mazda pourvim speiitahya asha vispeng s/iyaothana 2 
va/iheus xratum mana/zho ya xshnmsha geusca urvanem, 3 

28-2 

ye vae mazda ahura pairl-jasai vohu mana/zha 4 

maibyo davoi ahvae astvatasca hyafca mana/zho 5 

ayapta asha/ haca yais rapaiito daidlf /zvathre, 6 



Lines i-6 The Hymns qf Zarathu^htra 28.1,2 



HYMN 28 

Self-consecration qf Priest and Congregation 

I. Self-consect ation of the Priest Zarathushtra* 

XXVIII.— 4 

To the utmost of my ability, will I teach men to seek Asha (jus- 
tice) ! (And this will I do) 12 

XXVIIL— 1 

With outstretched hands ; and by reverent prayer for support, O 
Mazdah, (mindful) 1 

I will entreat, as the first (blessing) of the Spenta Mainyu 
(bountiful mentality) — that all (my) actions, (may be per- 
formed) with (the aid of) Asha (justice), 2 

(That I may receive) the understanding of Vohu Manah (good 
disposition), and that I may thus satisfy the Soul of the Bovine 
(creation), 3 

XXVIIL— 2 

(And this do I) who entreat You, O Ahura Mazdah, (lord mind- 
ful) through Vohu Manah (good disposition), 4 
To grant me both lives, that of the body and of the mind, 5 
With the felicity with which Mazdah, through Asha, supports 
(those to whom) Mazdah (mindful) gives the two-lives for 
their comfort; 6 



7-15 Gatha Ahunavaiti 28.3-5 

28.3 

ye vae asha ufyani manasca vohu apaourvim 7 
mazdamca ahurem yaeibyo xshathremca a^aonvamnem 8 

varedaiti armaitis a-moi rafedrai zaveiig jasata, 9 

28.4 

ye urvanem men gaire vohu dade hathra mananha 10 

ashlsca s/zyaothananam vldus mazdae ahurahya 11 

yavaf isai tavaca avaf xsai aeshe ashahya! 12 

28.5 

asha kaf thwa daresani manasca vohu vaedemno 13 

gatumca ahurai sevlshtai ser&oshem mazdai 14 

ana mathra mazishtem vauroimaidi xrafstra hizva. 15 



Lines 7-15 The Hymns qf Zarathu.rhtra 28.3-5 



XXVIII.— 3 

(And this do I) who will sing hymns to You O Ahura Mazdah, 
through Asha (justice) and Vohu Manah (good disposition), 
as never before ; 7 

And (I will) also (sing hymns to) those (faithful believers) for 
whom Armaiti prospers the never decreasing realm-of- 
Xshathra ; 8 

Hither, (O you divinities, come) to my support; come to my 
call! 9 

XXVIII.-4 
(And this do I) who with Vohu Manah (good disposition) am 

mindful to watch over the Soul of the Bovine (creation), 10 
And who knows (with what) compensations are rewarded the 

deeds of (the kind inspired by) Ahura Mazdah. 11 

To the utmost of my ability, will I teach men to seek Asha 

(justice) ! 12 

II. Prayer of the Congregation for Help and Mercy. 

XXVIIL— 5 

O Asha (justice) ! When shall I through thee behold Vohu Manah 
(good disposition) as an Expert-knower, discovering-or-attain- 
ing, (among the Magian tribe) 13 

The throne, and (the tribe-men's) Sraosha-( obedience) for (the 
prospering of the cause of) the most powerful ( mindful) - 
Mazdah Ahura- (lord) ? 14 

With this mystic word (of promise B) I will cause those savages 
to choose (the cause of) the greatest Mazdah Ahura- (mindful 
lord). 15 



*6-27 Gatha Ahun^vaiti 28.6-9 

28.6 
vohu gaidi mana/*ha daidi asha-dae daregayu 16 

ereshvais tu uxtfais mazda zarathushtrai aojoiighvaf rafeno 17 
ahmaibyaca ahura ya daibishvato dvaeshae taurvayama. 18 

28-7 
daidi asha term ashlm va/zheus ayapta mana/zh5 w 

daidi tu armaite vishtaspai ishem maibyaca 20 

daestu inazda xshayaca ya \e mathra srevim aradae[! 21 

28.8 
vahishtem thwa vahishta yem asha vahishta hazaoshem 22 
ahuran yasa vaunus naroi ferashaoshtrai maibyaca 23 
yaeibyasca it rae/zha/zhoi vispai yave vanheus mana/zho u 

28.9 
anais vae noif ahura mazda ashemca yanais zaranaema 25 
manasca hyaf vahishtem yoi ve yoithema daseme stutam 26 
yuzem zevishtyae/ih5 ish5 xshathremca sava/zluzm, jr 



Lines 16-27 € ^ fe Hymns qf Zarathuyhtra 28.6-9 



XXVIIL— 6 
O Mazdah Ahura- (mindful lord), come with long life of Asha 

(justice) gifts, with Vohu Manah (good disposition), 16 

With just utterances, and give (these) to Zarathushtra as the 

means-of a vigorous support. 17 

(Then, give these) to us, that we (thereby) may overcome the 

hostilities of the enemy. 18 

XXVIIL— 7 
Grant, O Asha (justice), this compensation: namely, the felicities 

of Vohu Manah (good disposition) ; 19 

Grant, O Armaiti (love), the wish of Vishtaspa and of myself; 20 
O Thou greatest Ruler, grant a (ready) hearing unto him-who- 

prepares with the Word. 21 

XXVIIL— 8 
For the best do I entreat the Lord Ahura, like willed with thee, 

the best Manah-disposition, 22 

And with the best Asha's- justice, supplicating Asha (justice) for 

(1) the hero Frashaoshtra, and (2) me, 23 

And (3) for whomsoever thou wouldst grant Asha- (justice) for 

all the age of Vohu Manah (good disposition.) 24 

XXVIIL— 9 
We would not vex You by those supplications, O Ahura Mazdah 

(mindful lord), (nor would we vex) the best Manah- (good 

disposition), 26 

Because of these (expected) benefactions; rather would we haste 

to offer praise 25 

(To) You, who are the best prosperer of human wishes for profit, 

(here below and in) the Xshathra-realm (to come). 27 



28-33 Gatha Ahunavaiti 28.10,11 

28.10 

af yeiig ashaa/ea voista vanh^usca datheng mana/zho 28 
erethyring mazda ahura aeibyo perena apanais kamem 29 
af \e xshmaibya asuna vaeda /zvaraithya vaiiitya $ravae.3Q 

28. It 

ye ais ashem nipae/zhe manasca vohu yavaetaite 31 

tvem mazda ahura fro-ma sisha thwahma/ vaoca/zhe 32 
many^us haca thwa eeHerihfk yais a a/zhus pouruyo bavaf. 33 



+3sfv&i> 



Lines 28-33 ^ e Hymns ef ZarathtLshtra 28.10,11 

XXVIII.— 10 
O Ahura Mazdah (lord mindful), crown with attainments the 

desire of such clever (persons) 29 

As thou knowest, through Asha (justice) to be both (1) worthy 

and (2) of Vohu Manah (good disposition) 28 

(And this I pray because) I know that supplicatory words reach 

You, and are effective. 30 



EH. Zar athushtra's Prayer for Efficiency*' 

XXVIIL— 11 
I who am to protect (the worship of) Asha- (justice) and Vohu 

Manah (good disposition) for ever, 31 

(I beg) thee, Mazdah Ahura (mindful lord) to reveal to me (the 

truth), so that I may (be able) to proclaim 32 

What is the development of the (present) first (dispensation of) 

life out of thy Mainyu (mentality) (as if it was being uttered) 

through thy mouth. 33 



34-4* Gatha Ahunavaiti 29.1-3 

% 

YASNA 29 

29. J 

Xshmaibya gius urva gerezdR: ! /kahmai Ina thwarSzdiim 
ke-ma tasha/? 34 

a-ma aeshemo hazasca remo ahishaya deresca tevisca, 35 

nOif m5i vasta xshmaf anyO atha.moi sastH vohu vastrya!' 36 

29.2 

ada tasha gius peresaf ashem: 'katha tOi gav5i ratus, 37 

hyaf him data xshayaiito hada vastra gaodayo thwaxsho 38 
k2m hoi nshta ahurem yi dregvodebis aeshemem vaday5i#'39 

29.3 

ahmai asha noit sarg'a advaesho gavoi paitl-mravaf : 40 

'avaesham noit viduye ya shavaite adreng ereskvUenhd 41 

hatom hvO aojishto yahmai zavefig jima keredusha.' 42 



Lines 34-42 Vhe Hymns gf ZarathiLshtra 29.1-3 



HYMN 29 
The Exterior Call qf Zar&thushtra 

L The Bovine Creation Demands Protection. 



XXIX.— 1 
The soul of the Bovine (creation) complained to You: 

For whose benefit did You fashion me ? Who shaped me ? 34 
Fury (rages) against me; violence and cruelty, maltreatment and 

roughness oppress me ; 35 

I have no herdsman except You: therefore (it is) You (I beg) to 

procure me good pasture. 36 

XXIX.— 2 
Then the Shaper of the Bovine (creation) asked Asha ( justice), 

"What was thy idea about a judge for the Bovine?" 37 

"Did You make an energetic herdsman along with the pasture, 

when You made the Bovine (creation) ?" 38 

"On whom have You decided as her lord, who may repel the fury 

(of the attack) by the Drujists?" 39 

XXIX.— 3 
(Mazdah (mindful) who was) with Asha (justice), answered to 

the Shaper of the Bovine creation), For the Bovine do I not 

know of a helper who would not be liable to do harm. 40 

Those (savages) yonder do not comprehend how just (men 

would) treat their dependents." 41 

But (if there is no human helper), to whomsoever of living beings 

I come as help, he is the strongest of living beings. 42 



43-54 Gatha Ahwidtv&iti 29.4-7 

29*4 

mazdae sa/ivare mairishto ya-zl vaverezoi pairi-cithlf 43 

daevaisca mas/iyaisca yaca vareshaite aipi-cithlf 44 

hv5 vlciro ahuro atha-ne a/zhaf yatha hvo vasaf. 45 

29.5 

af va ustanais ahva zastais Mnemna ahurai a 46 

me urva geusca azyae hyaf mazdam dvaidi ferasabyo 47 

noit erezqjoi frajyaitis, noit fshuyente dregvasu pairl. 48 

29-6 

af e vaocaf ahuro mazdae vidvae vafus vyanaya 49 

noif aeva ahu visto naeda ratus ashafcitf haca 50 

af zl thwa Muyantaeca vastryaiea thworeshta tatasha. 51 

29.7 

t£m azutois ahuro mathrem tashaf asha hazaosho 52 
mazdae gavoi xshvldemca hvo urushaeibyo spdito sasnaya 53 

*kaste vohu mana/zha ye-I dayat eeava maretaeibyof 54 



Lines 43-54 The Hymns qf Zarathu^htra 29.4-7 

XXIX.— 4 
(Asha (justice) interrupts.) Mazdah (mindful) is the (being) 
most retentive of the plans, which have been performed by 
Daevas, (gods) and men in the past; 43 

And also of the plans which shall be performed in the future. 44 
(And as to the present it is) he Ahura (Lord) who makes the de- 
cisions ; (it is) whatever he wills, (that) will happen to us. 45 

XXIX.— 5 
("If that is so," said the Shaper of the Bovine creation, "then 

shall both) my soul and that of the calving cow, urge Mazdah 

(mindful) with questions, 47 

And placate him with outstretched hands, (praying that) 46 

No destruction may affect the just-living farmer (who dwells) 

among the Drujists." 48 

XXIX.-6 
(In answer to which) Ahura Mazdah (Lord mindful) who knows 

the decrees which (make) for wisdom, himself spoke: 49 

("In as much as) neither overlord, nor rightly appointed judge 

exists for thee, 50 

Therefore I, who am the Fashioner, shaped thee for the farmer 

and pasturer." 51 

XXIX.— 7 
This decree, which provided fat (pastoral) food for the cattle, 

(and destined) the (cattle) milk-food for the hungry (farmer 

and pasturer), 52 

(Was uttered by) Ahura Mazdah (lord mindful) in agreement 
with Asha (justice), through his bountiful teaching. 53 

(But the Bovine pair were at a loss for some one to enforce this 
decree on earth, so they asked,) "What (man) hast thou O 
Vohu Manah (good disposition) who could tend us both among 
men?" 54 



Lines 55-66 Vfte Hymns qf Zarathushtra. 29.8-11 

H. The Call of Zarathushtra as Teacher and Protector. 

XXIX.— 8 
(Vohu Manah (good disposition) answered) : "The only person 

known unto me here who has hearkened to our teaching 55 
Is Zarathushtra Spitama; he is desirous of proclaiming the 

(divine) thought, 56 

For Mazdah (mindful) and Asha (justice) ; so we will endow his 

words with (attractive) sweetness." 57 

XXIX.— 9 
Thereupon the soul of the Bovine (creation) lamented: 

"(Woe is me that it is I) who must for a Preparer (for my 

needs) 58 

Put up with the impotent speech of an impotent man ! 

(I) who wished for myself a self depending (divine) ruler; 59 

In what age shall he who may give me energetic help arise ?" 60 

XXIX.— 10 
(Zarathushtra speaks:) ("I beg) You, O Ahura (lord), and Asha 

(justice) that You will give to these-two, (the soul of the 

Bovine creation and the calving cow) 61 

Such vigor and ruling power as gives peace of dwelling through 

Vohu Manah's (good disposition's) assistance. 62 

As to me, O Mazdah, (mindful), I have (in this my call to serve 

thee) recognized thee as the original provider of supplies." 63 

XXIX.— 11 
Where (else, except with thee, O Mazdah) (mindful) is Asha 

(justice) and Vohu Manah (good disposition) and Xshathra 

(political power) ? 64 

So, O mortals, receive me among you that I may impart to you 

instruction for the great Magian cause. 65 

Grant us help, now O Ahura Mazdah (mindful lord) ! (For) we 

intend to be) of service to such divinities as You. 66 



55-66 Gatha Ahunavaiti 29.8-11 

29.8 

aem moi ida visto je-ne aevo sasnae gushata 55 

zarathushtro spitamo; hvo m mazda vashti ashaica 56 

carekerethra sravaye/z^he hyaf hoi hudemem dyai 

vaxetfrahya. 57 

29.9 

a/ca gem urva raosta: 'ye anaeshem xshanmme radem 58 

vacem neres asurahya yem a vaseml isha xshathrlm ! 59 

kada yava hvo a/zha/ ye hoi dadaf zastava^ avo V 60 

29. JO 

yuzem aeibyo ahura aogo data asha xshathremca 61 

avaf vohu mana/2ha ya husheitls ramamca dai 62 

azemclf ahya mazda thwam mengbl paourvim vaedem ! 63 

29. it 

kuda ashem vohuca mano xshathremea? M ma masha 64 

yuzem mazda fraxshnene mazoi magai a paitl-zanata 65 

ahura nu-nae avare ehma ratois yushmavatom.' 66 




67-75 Gatha Ahunavaiti 30.1-3 



^*!Srsr 



YASNA 30 

30. i 

At ta vaxshya ishento ya mazdatha hya&if vidushe 67 

staotaca ahurai yesnyaca va/iheus mana/zho 08 

humazdra asha yeca ya raocebis daresata urvaza. 69 

30-2 

sraota geushais vahishta avaenata suca manaflha 70 

avarenae vicithahya narem narem /zva/zyai tanuye 71 

para maze yaenho ahmai ne sazdyai baodanto paiti! 72 

30.3 

af ta mainyu pouruye ya yema /zvafena asrvatem 73 

manahica vacahica s/zyaothanoi hi vahyo akemca 74 

aesca hudae/zho eres vis/zyata noit duzdae/zho. 75 



Lines 67-75 The Hymns qf Zarathu^htra 30.1-3 



HYMN 30 

Ihe Proclamation of Dualism, 
Teaching the Necessity of Taking Side*/* 

L Exhortation to the Faithful to Open their Ears to the Mystery. 

XXX.— 1. 
But thus, O (souls) desirous (of hearing), I will utter (1) those 

things worthy to be remembered by the Expert-knower 67 
(2) The praises for Ahura (lord), and (3) hymns (worthy) of 

Vohu Manah (good disposition), 68 

And things well remembered with the aid of Asha (justice), and 

the propitious (omens) beheld through the lights (of the stars, 

or of the altar-flames). 69 

XXX.— 2 

Listen with your ears to the best (information) ; behold with 

(your) sight, and with (your) mind; 70 

Man by man, each for his own person, distinguishing between 'both 

confessions, 71 

Before this great crisis. Consider again! 72 

II. Revelation of the Doctrinal Root of the Division of the Parties 

XXX.— 3 
At the beginning both-these Mentalities became conscious of each 

other, 73 

The one being a Mentality better in thought, and word, and deed, 

than the (other Mentality who is) bad. 74 

Now let the just (man) discriminate between these two, and 

choose the benevolent one, not the bad one. 75 



76-87 Gatha Ahunavaiti 30.4-7 

30.4 

a/ca hyaf ta hem mainyu jasaetem paourvlm dazde 76 

gaemca ajyaitimca yathaca anhaf apemem a/zhus 77 

acishto dregvatam at ashaune vahishtem mano. 78 

30.5 

ayae manivae varata ye dregvae acishta verezyo 79 

ashem mainyus spenishto ye xmozdishtefig aseno vaste 80 

yaeca xshnaoshen ahurem haithyais s/zyaothanais frsboret 

mazdam. 81 

30.6 

ayae noif eres vls/zyata daevacina hyaf Is a-debaoma 82 

peresmaneng upa-jasaf hyaf verenata acishtem mano; 83 

a/ aeshemem hendvarenta ya banayen ahum maretano. 84 

30.7 

ahmaica xshathra jasaf mana/zha vohu asliaca 85 

af kehrpem utayuitls dadai armaitis auma 86 

aesham toi a a/zhaz* yatha aya/zha adanais pouruyo. 87 



Lines 76-88 The Hymns qf Zarathu^htra 30,4-7 

XXX.-4 

But when the twin-Mentalities came together, they produced 76 
The first life, and lifelessness, and (settled) (on the state of) the 

last condition of existence, 77 

The worst for the Drujists, but for the Ashaists the best mind. 78 

XXX.— 5 
The Drujist chose between these twin-Mentalities, the one who 

perpetrated the worst (deeds), 79 

But he (1) who (was inspired) by the most Bountiful Mentality 

that is clothed upon by the most adamantine stone-quarried 

heavens as a garment, 80 

And he (2) who cheer fuly satisfied Ahura Mazdah (lord mindful) 

with sincere deeds, chose Asha (justice.) 81 

XXX.— 6 
The Daevaists did not discriminate accurately between these two, 

because 82 

Just as they were deliberating, (there) came upon them a delusion 

so that they should choose the Worst Mind, 83 

So that, all together, they rushed-over to Aeshma (fury) through 

which they afflict the life of man with disease. 84 

XXX.— 7 

And to this (man now sick) came (Mazdah Ahura) (mindful 
lord) with the Xshathra (power) realm, with Vohu Manah 
(good disposition) and with Asha (justice), 85 

And Armaiti (love) endowed the (sick) body (of man) (with) 
firmness and endurance 86 

So that he may become the first of those (surviving) (the tests 
of passing) through the metal (lie trials) and through Adanas 
(the retributions). 87 

XXX.— 8 
And thereupon, when the punishments of those malefactors shall 
occur, 88 



88-99 Gatha Ahunavaiti 30.8-11 

30.8 

afca yada aesham kaena jamaitl aena/zham 88 

Sit mazda taibyo xshathrem vohu mana/zha voivldaiti 89 

aeibyo saste ahura yoi ashai daden zastayo drujem. 90 

30.9 

afca toi vaem /zyama yoi im ferashem keraiaun ahum 91 

mazdaesca ahurae/zho a-moyastra barana ashaca 92 

hyaf hathra manae bavaf yathra cistis a/zhaf maetha. 93 

30. JO 

ada-zi ava drujo av5 bavaitl skefid5 spayathrahya 94 

af asishta yaojante a-hushitois va/zheus mana/zho 95 

mazdae asha/zyaca yoi zazditi va/zhau sravahl. 96 

30. II 

hyaf ta urvata sashatha ya mazdae dadai ma$/zyae/zh5 97 

/zvitica eneiti hyafca daregem dregvodebyo rasho 98 

savaca ashavabyo &t aipl tais a/zhaitl ushta. 99 




Lines 89-99 Vhe Hymns qf Zarathu*rhtra 30.8-11 

Then, (the saved man) shall obtain for thee, O Mazdah (mind- 
ful), with the help of Vohu Manah (good disposition), the 
Xshathra (power) realm. 89 

Which will be the fulfillment (of the world's destiny,) and this 
will be obtained by those, who shall deliver the Druj, into-the- 
two-hands of Asha (justice) 90 

III* Zar athushtr a Hopes for Universal Conversion 
by Choice between Eternal Bliss and Woe* 

XXX.— 9 
And may we be those who shall make life progressive (M) or 

purposeful (B) ! 91 

Assemble together, along with Asha (justice), O Ahuras Mazdah 

(lords mindfuls) and come hither 92 

So that here where our thoughts formerly developed (separately), 

they may now mature together, (fuse, or culminate) and become 

wisdom. 93 

XXX.— 10 
Then shall the success of the Druj break down, 94 

And all those who shall be attaining a good renown 96 

Shall obtain their reward, meeting at the good dwelling of Vohu 

Manah, (good disposition), Mazdah, (mindful), and Asha, 

(justice). 95 

XXX.— 11 

When, O you Mortals, you have familiarized yourselves with these 
commandments of Mazdah (mindful) (about the twin Men- 
talities), (which mean) 97 

Prosperity as opposed to adversity, and the length of the suffering 
of the Drujists, as contrasted with the useful progress of the 
Ashaists ; 98 

(When, I repeat, you have fully realized the significance of this 
contrast, I feel quite sure none of) you all, will (hesitate or de- 
lay to) enter into the desired abode of praise. 99 



ioo-io8 Gatha Ahunavaiti 31.1-3 




YASNA 31 

31. i 

Ta \e urvata mareiito agushta vacae senghamahi 100 

aeibyo yoi urvatais drujo ashahya gaethae vlmerencaite 101 

a/cif aeibyo vahishta yoi zarazdae a/zhen mazdai. 102 

3J-2 

yezl ais noit urvane advae aibl-dereshta va/zyae 103 

a/ vae vispeiig ayoi yatha rattim ahuro vaeda 104 

mazdae ayae asayae ya ashai haca jvamahi. 105 

3J-3 

yam dae mainyii athraca ashaca cois ranoibya xshnutem 106 

hyaf urvatem cazdon/zhvadebyo taf ne mazda vldvanoi 

vaoca 107 

hizva thwahya Renho ya jvafito vlspeiig vauraya. 108 



Lines ioo-notfte Hymns qf Zarathu^htra in— 1 

— — — ^ — i 

HYMN 31 

Prayers for Enlightenment 

and Exhortations to Partisanship, 

I. Practical Introduction : Enlightenment Claimed 

As no more than Justice to Zarathushtra. 

XXXL— 1 

Minding these your commands, (O Gods), let us pronounce 

speeches 100 

Unheeded by those who would, by the commands of Druj, destroy 

the substance of Asha (justice), 101 

But most acceptable to them who will trust in Mazdah (mindful). 

XXXL— 2 

But since the preferable path is not always obvious 103 

Therefore, as (heaven) appointed arbiter and judge over both 

parties, 104 

Will I go to you, that we may live in accordance with Asha 

(justice). 105 

XXXL— 3 
In order that I may cause all men to choose aright, (I pray thee) 
O Ahura Mazdah (lord mindful), with the tongue of thy mouth 
to tell 108 

(1) What satisfaction, taught through Asha (justice), thou wilt 
give to both contending Parties, through Mentality and 
fire; 106 

(2) What is thy command for the enlightened, that we may un- 
derstand (that command). 107 

XXXI.-4 

(And this command is), that as far as Asha (justice) and the 
other Ahuras Mazdah (lords mindfuls) are willing to be in- 
voked 109 

Through Ashay (compensation) and Armaiti (love) and the best 
Manah (disposition), 110 



109-120 Gatha Ahunavaiti 31 A-T 

3J.4 

yada ashem zevim a/zhen mazdaesca ahurae/zh5 108 

ashica armaiti vahishta ishasa mana/zha no 

maibyo xshathrem aojonghvaf yehya vereda vanaema 
drujem. HI 

3t.5 
taf moi vlcidyai vaoca hyaf moi asha data vahyo 112 

viduye vohti mana/ma menca daidyai yehya-ma ereshis 113 
tacit mazda ahura ya noit va a/zhaz 4 a/zhaitl va. 114 

ZU6 
ahmai a/zhaz* vahishtem ye moi vldvae vaocai haithim 115 
mathrem yim haurvatato ashahya ameretatasca lie 

mazdai avaz* xshathran hyaz* hoi vohti vaxshaz* mana/zha; 117 

3J-7 
yasta manta pouruyo raocebis roithwen /zvathra; 118 

hvo xrathwa domis ashem; ya darayaf vahishtem mano; 119 
ta mazda mainyu uxshyo ye a nuremciz* ahura hamo. 120 



LiNEsi2o-13797pe Hymns of Zarathu^htra 3M5. 

So far shall I seek for myself the Xshathra (power of realm) by 
the vigorous increase whereof, we may defeat the Druj. Ill 

XXXI.— 5 

Tell me, O Ahura Mazdah (lord mindful) what is not to occur, 
and what is to occur, 1 14 

In order that I may distinguish that, what (ever success therein) 
You may have given me, through Asha (justice) was the better 
thing, 112 

In (2) order that I may understand it through Vohu Manah (good 
disposition) and (3) may ponder-over this (so that by under- 
standing it fully) I may gather therefrom a reward. 113 

II. First Call for Enlightenment, and Answer from Within. 

U Call. 

XXXI.— 6 

(This is the best reward of life: namely), that Xshathra (realm) 
which (the man who receives it) may for his (own concurrent 
advantage) increase for Mazdah (the mindful one), through 
Vohu Manah (good disposition) ; 117 

May this best (reward) be granted to him who after having dis- 
covered for himself, (the right solution to these following 
problems that distress me), will tell me sincerely 115 

(1) Asha (justice) 's mystic word (which is the secret) of Haur- 
vatat (health) and Ameretat (immortality). 116 

XXXI.— 7 

(2) Whether Mazdah (mindful) was the first one to fill the glories 
(of heaven) with lights (of stars or flames), 118 

(3) Whether Mazdah (mindful) through understanding created 
Asha (justice), and (4) whether Asha (justice) will maintain 
the best activity of Vohu Manah (good disposition), 119 

(5) Whether Mazdah (mindful) shall cause these (Asha and 
Vohu Manah) to prosper through the (Holy) Mentality, which 
is ever the same until the present time. 120 



1 21-129 Gatha Ahunavaiti 31.8-10 



31.8 



af thwa menghi pourvlm mazda yezim stoi mana/zha 121 

va/zheus patarem mana/zho hyaz* thwa hem cashmaini 
hengraben 122 

haithim ashahya damim a/zheus ahurem s/zyaothanaeshu 123 



3J.9 

thwoi as armaitis thwe a geus tasha as xratus 124 

manyeus mazda ahura hyaf a/zyai dadae patham 125 

vastryaf va aite ye va noiz* a/zhaz 1 vastryo 120 

3J, JO 

Sit hi ayae fravareta vastrlm a/zyai fshuyantem 127 

ahurem ashavanem va/zheus fsheiighim mana/zho 128 

noif mazda avastryo davascina humeretois baxshta. 129 



Lines 122-129 Tfo Hymns qf Zarathushtra 31.8-10 



2* Answer, 

XXXI.— 8 

Whereupon, when Zarathushtra with his (own) eye (by looking 
at nature) and through (his) mind by puzzling out its signifi- 
cance, comprehended Mazdah (mindful) and Manah (disposi- 
tion), 122 

Then Zarathushtra understood that Mazdah (mindful) was (1) 
both the first and youngest of creation (2) and the father of 
Vohu Manah (good disposition) ; 121 

(3) The genuine creator of Asha (justice) and (4) the (ruling) 
lord in the deeds of life ; 123 

XXXI.— 9 

(5) That, O Mazdah Ahura (mindful lord), to thee belongs both 
Armaiti and the Shaper of the Bovine (creation) which was 
part of) the understanding of the (holy) Mentality. 124 

(6) That when for (the cow) thou didst ordain a path (of free- 
dom of will, following which) 125 

She might repudiate the herdsman, and go to abide with the 
nomad 126 

XXXI.— 10 

Then she chose for herself from among the two (possible) 
lords, (the herdsman or nomad) the herdsman who would 
follow her, 127 

(Namely), the Ashaist, (who feels-that-it-is-his-mission-to-see-to- 
it-that-all-things-that-belong to Vohu Manah (good-disposition) 
prosper, and who-in-return-is-prospered-by-him, 128 

(Whereas) the nomad shall not get a share of Vohu Manah (good 
disposition)^ favorable-report (at the Judgment, as in the 
verse 14) even though he should urge for it (so long as he 
will not herd cattle). 129 



1 30-141 Gatha Ahunavaiti 31.11-14 

zuu 

hya/ ne mazda paourvlm gaethaesca tashft daenaesca 130 
thwa mana/zha xratusca hyaf astvantem dadae ushtanem 131 
hyaf s/zyaothanaca senghasca yathra vareneng vasae dayete. 132 

3J-12 
athra vaeem baraitl mithahvacae va eresvacae va 133 

vidvae va evidvae va ahya zeredaca mananhaca 134 

anus-haxs armaitis mainyu pemaite yathra maetha. 135 

3J* 13 
ya frasa avis/zya ya va mazda peraaite taya 136 

ye va kaseus aena/zho a mazishtam ayamaite Mjem 137 
ta cashmefig thwisra haro aibi asha aibl vaenahl vispa. 138 

3U 14 
ta-thwa pema ahura ya-zl aiti jenghatica 139 

yae ishudo daddite dathranam haca ashauno 140 

yaesca mazda dregvodebyo yatha taea/zhen henkereta hya£ 141 



Lines 130-141 9te Hymns gf Z arathu^htra 31.11*14 

XXXL— 11 
(7) That at first thou, O Mazdah (mindful) with thy mind and 

understanding, 130 

(a) Thou didst shape substance and spirits, and (b) didst establish 

body and life, 131 

And (c) deeds and doctrines whereby men who exercised their 

faculties of choice might develop convictions. 132 

EL Second Call for Enlightenment. 
J. Introduction. 

XXXL— 12 
(Amidst such sublime issues) vulgar men who speak either falsely 

or justly, the Expert-knower or the ignorant. 133 

Each (according to the fancy of his heart and mind, dares to 

raise his (impudent) voice 134 

Where Armaiti (love) counsels sucessively with the spirits who 

yet are wavering. 135 

XXXL— 13 
O Mazdah (mindful), thou with Asha (justice), keepest a watch, 

with thy watchful gleaming eyes, 138 

(1) Over all these (men who ask) questions openly or furtively; 
and 136 

(2) (Over all officials who) inflict the greatest penance for even a 
small transgression. 137 

2. The Second Call. 
XXXL— 14 
O Ahura Mazdah (lord mindful), I ask thee about these con- 
ditions, present and future — I39 
(Namely), (1) what compensations will be given to satisfy the 
claims of the Ashaist, 140 

(And what compensations shall be enforced) from the Drujist: 

How shall both stand at the time of awarding the compensa- 
tions? 141 



142-153 



Gatha Ahun&vaiti 31.15-18 



31. J5 
pema avaz 1 ya mainis ye dregvaite xshathrem hunaiti 142 
dus-s/zyaothanai ahura ye noiz* jyotum hanare vinasti 143 
vastryehya aena/zho paseus vlraafca adrujyaiito. 144 

3Ui6 
peresa avaf yatha hvo ye hudanus demanahya xshathrem 145 
shoithrahya va da/zyeus va asha fradathai asperezata 146 
thwavas mazda ahura yada hvo anhaf ya-s/zyaothanasca.147 

3J. M 
kadarem ashava va dregvae ya verenvaite mazyo? 148 

vidvae vldushe mraotu ma evldvae aipi-debavayaf 149 

zdi-ne mazda ahura va/zheus fradaxshta mana/zho! 150 

3J. J8 
ma-cis af ve dregvato mathrasca gushta sasnaesca 
azl demanem visen va shoithrem va da/zyum va adaf 
dushitaca marakaeca atha Is sazdum snaithisha! 153 



Lines 142-153 The Hymns qf Zarathiurhtra 31.15-18 

XXXL— 15 

(2) O Ahura (lord) I ask thee what shall be the punishments (a) 
of those who encourage the dominion of the Drujist, 142 

(b) of those who cannot make their living 143 

Without violence to cattle and to men devoted to herding 
them. 144 

XXXL— 16 

(3) O Mazdah Ahura, (mindful lord) I ask thee whether the well- 
disposed man who may strive 145 

To improve the houses, the villages, the clans and the provinces, 
through Asha (justice) 146 

Whether (a) he may (at all) become a being like unto Thee; (b) 
if so, when shall he arise (unto this likeness) and (c) what 
(deeds) he shall do (to become such). 147 

XXXL— 17 

(4) (Tell me O lord), which is the more important object of 
choice — that of the Ashaist or that of the Drujist? 148 

Do thou who art the Expert-knower inform me who would become 
one, and do not permit the ignorant man to continue deluding 
(such as me who would like to learn) 149 

O Ahura Mazdah, be Thou to us an instructor of Vohu Manah 
(good disposition) ! 150 

IV, The Partisan Close: Choose Sides, Take Zar athushtr a's Word 

XXXL— 18 

Therefore O well disposed believer, hearken not to the mystic- 
words or teachings of any of the Drujists, 151 

For these would reduce house, village, clan or province, to misfor- 
tune or death; 152 

Therefore, rather oppose them with the weapon ! 153 



i4'2-i S3 Gatha Ahun^vaiti 31.15-18 

31.15 

peraa avaf ya mainis ye dregvaite xshathrem hunaitl 142 

dus-s/zyaothanai ahura ye nbit jyotum hanare vlnastl 143 

vastryehya aena/zho paseus viraafca adrujyaiito. 144 

3U16 

pema avaz* yatha hvo ye hudanus demanahya xshathrem 145 

shoithrahya va da/zyeus va asha fradathai asperezata 146 
thwavas mazda ahura yada hvo a/zhaz 4 ya-s/zyaothanasca.147 

3J.J7 

kadarem ashava va dregvae ya verenvaite mazyo? 148 

vidvae vldushe mraotu ma evidvae aipl-debavayaf 149 

zdi-ne mazda ahura va/zheus fradaxshta mana/zho! 150 

3J. *8 

ma-cis af \e dregvato mathrasca gushta sasnaesca 151 

azl demanem vlsen va shoithrem va da/zyum va adaf 152 

dushitaca marakaeca atha Is sazdum snaithisha! 153 



Lines 142-153 The Hymns gf Zarathiurhtra 31.15-18 

XXXI.— 15 

(2) O Ahura (lord) I ask thee what shall be the punishments (a) 
of those who encourage the dominion of the Drujist, 142 

(b) of those who cannot make their living 143 

Without violence to cattle and to men devoted to herding 
them. 144 

XXXL— 16 

(3) O Mazdah Ahura, (mindful lord) I ask thee whether the well- 
disposed man who may strive 145 

To improve the houses, the villages, the clans and the provinces, 
through Asha (justice) 146 

Whether (a) he may (at all) become a being like unto Thee; (b) 
if so, when shall he arise (unto this likeness) and (c) what 
(deeds) he shall do (to become such). 147 

XXXL— 17 

(4) (Tell me O lord), which is the more important object of 
choice — that of the Ashaist or that of the Drujist? 148 

Do thou who art the Expert-knower inform me who would become 
one, and do not permit the ignorant man to continue deluding 
(such as me who would like to learn) 149 

O Ahura Mazdah, be Thou to us an instructor of Vohu Manah 
(good disposition) ! 150 

IV. The Partisan Close: Choose Sides, Take Zar athushtra's Word 

XXXL— 18 

Therefore O well disposed believer, hearken not to the mystic- 
words or teachings of any of the Drujists, 151 

For these would reduce house, village, clan or province, to misfor- 
tune or death; 152 

Therefore, rather oppose them with the weapon ! 153 



154-165 Gatha Ahtinavaiti 31.19-22 

SUi9 

gushta ye manta ashem ahumbis vldvae ahura 154 

erezuxcfai vaca/zham xshayamno hizvo vaso 155 

thwa athra suxra mazda va/zhau vidata ranayae. 158 

3J.20 
ye ayaf ashavanem divamnem hoi aparem xshyo 157 

daregem ayu tema/zho dus/zvarethem avaetas vaco 158 

tern va ahum dregvaiito s/zyaothanais /zvais daena naeshatf 159 

3J-2J 

mazdae dadai ahuro haurvato ameretatasca 160 

burois a asha/zyaca /zvapaithyai xshathrahya saro 161 

va/zheus vazdvare mana/zho ye hoi mainyu s/zyaothanaisca 
urvatho. 162 

SU22 

cithra I hudae/zhe yathana vaedemnai mana/zha 163 

vohu hvo xshathra ashem vaca/zha s/zyaothanaca haptl 164 

hvo toi mazda ahura vazishto a/zhaitl astis. 165 




Lines 154-165 The Hymns of Zarathu^htra 31J9-22 

XXXL— 19 

But hearken to him who thought out Asha, (justice) ; that is, 
Zarathushtra who is the life healing Expert-knower ; 154 

Him who is able to vindicate his tongue's speeches at will, (at the 
Latter Day) 155 

(When) O Ahura Mazdah, (lord-mindful), with thy red (fire) 
the good (compensations) of the two contending parties are to 
be distributed; (with thy red fire, produced by the two good 
rubbing sticks). 156 

XXXL— 20 

Destruction, lasting darkness, bad food, and imprecations 158 

Shall at the (Latter Day) be kept away from whomsoever identifies 
himself with the Ashaists, 157 

(Beware) O Drujists: (it is to) that sort of existence that your 
(evil) spirit may lead you! 159 

XXXI.-21 

From the resources of his innate glory, Ahura Mazdah (lord mind- 
ful) shall grant sustained communion 160 

And fulness of Haurvatat, (health) and Ameretat, (immortality, 
and of Asha, (justice) and of Xshathra, (power) and Vohu 
Manah (good disposition) 161 

To whomsoever is a friend (to Ahura Mazdah, (lord mindful) in 
mind and deeds. 162 

XXXL— 22 

The man who is well-disposed, (understands) this as clearly as 
does Mazdah (mindful) who knows with the (divine) Manah, 
(disposition). 163 

(It is this well-disposed man) who holds Asha (justice) in 
union with the good Xshathra (political power), through his 
speech and deeds. 164 

(It is this well-disposed man) who is the most prospering compan- 
ion to thee, O Ahura Mazdah (lord mindful.) 165 



166-174 Gatha Ahunavaiti 32.1-3 




YASNA 32 

r 

32. J 
A/zyaca /zvaetus yasaz 4 ahya verezdnem maf airyamiia 166 
ahya daeva mahmi manoi ahurahya urvazema mazdae 167 
thwoi dutae/zho ae/zhama tefig darayo yoi vae daibishditi 168 

32.2 

aeibyo mazdae ahuro saremno vohu mana/zha 169 

xshathraz" haca paiti-mraof aslia hus-haxa /zvenvata: 170 

'spditam Ye armaitlm va/zuhim varemaidl ha-ne a/zha/.' 171 

32.3 
af yus daeva vispae/zho akai mana/zho sta cithrem 172 

yasca vae mas yazaite drujasca pairimatoisca 173 

s/zyaomam aipl daibitana yais asrudum biimyae haptaithe. 174 



Lines 166-174 The Hymns qf Zarathu^htra 32 J -3 



HYMN 32 

At &» Parley, 
Vituperation qf the Rival Prophet Grehm&.. 

L Public Self-consecration, and its Acceptance* 

XXXII.— 1 

(All three classes) : The kinsman-lord, the worker and the priestly 
peer shall, O Daeva, (in spite of You) 166 

Pray for the joys of Ahura Mazdah (lord mindful) according to 
my conceptions, (says Zoroaster). 16/ 

<The three classes answer:) May we be thy messengers, to repel 
those who hostilely decive You (O divine beings). 168 

XXXIL— 2 

To them replied Ahura Mazdah, (lord mindful), who is in com- 
munion with Vohu Manah (good disposition,) 169 

By Xshathra, (power), with the gloriously sunny, well-befriend- 
ing Asha, (justice), 170 

"We have accepted (this) your holy, good, submissive confession 
(which we name Armaiti) ; she shall be Ours." 171 

II. Zat athushtr a Vituperates his Rival Grehma to the Daevas, 

XXXIL— 3 

(Zarathushtra to the Daevas) : But you O Daevas are all as a 
seed (descended from) the Bad Mind, 172 

And whatever mortal man will dare to reverence you, he shall be 
considered as belonging to the Druj (party), for he is proud, 
(the opposite of Armaiti (love,) ; 173 

For you have become notorious, event to the seventh (region) of 
the earth, as being long since preceded by (the evil reputation 
of) your deeds. 174 



1 75- 1 86 Gatha Ahunavaiti 32.4-7 

32.4 

jM yusta framimatha ya mas/zya acishta daiito 175 

vaxshdite daevo-zushta va/zheus sizdyamna mana/zho 176 

mazdae ahurahya xrateus nasyaiito ashaafca; 177 

32.5 

ta debenaota mashim hujyatois ameretatasca 178 

hyaz* vae aka mana/iha yefig daeveng akasca mainyus 179 
aka $/zyaothanem vacanha ya fracinas dregvaiitem xshayo. 180 

32.6 

pouru-aenae enaxshta yais sravahyeiti yezi tais atha 181 

hata-marane ahura vahishta voista mana/zha 182 

thwahml \e mazda xshathroi ashaiea sefigho vldam. 183 

32.7 

aesham aena/zhom naecif vidvae aojoi hadroya 184 

ya joya senghaite yais sravl /zvaena aya/zha 185 

yaesham tu ahura irixtem mazda vaedishto ahL 186 



Lines 175-185 flte Hymns of Zarathuyhtra 32.4-7 



XXXIL— 4 

Since it is due to you that the worst behaving men are called 
daeva-darlings 175 

And are excluded from Vohu Manah (good disposition's) (fel- 
lowship in the congregation) 176 

Perishing away from Asha (justice) and from the understanding 
of Mazdah Ahura (mindful lord) ; 177 

XXXIL— 5 

Therefore, you will defraud man of good life (here) and immor- 
tality (beyond) 178 

Because with evil mind and bad speech (he, Grehma, verse 12) of 
the evil Mentality, 179 

Advises the deeds with which he causes you, who are Daevas, and 
the Drujist (man afore mentioned,) to perish. 180 

XXXIL— 6 

(Grehma) has (so far) succeeded in perpetrating the many vio- 
lences through which he has become notorious ; 181 

(But) whether he shall (continue this success, here on earth) thou 
alone knowest through thy Vohu Manah (good disposition) Q 
Ahura (lord) ; "182 

(But of this I am sure: that) in thy Xshathra (realm) O Mazdah 
(mindful), Your doctrinal decision shall be given for Asha 
(justice). 183 

XXXIL— 7 

The Expert-knower is not to commit any of these deeds of vio- 
lence, whose (fatal) end, thou, O Ahura Mazdah best 
knowest. 184 

(He is not to commit any of them, even if tempted to do so) 
through a (well intentioned, misguided) desire for (proper) 
gain ; 186 

(For it was) such ( a desire that) led (Grehma) to become no- 
torious through his glittering sword of violence . 185 



187-201 Gatha Ahunavaiti 32.8-12 

32.8 
aesham aena/zham viva/zhuslio sravi yimaseiz* 187 

ye m&shyefig cixshnusho ahmakefig gaus baga /zvarannol88 
aeshamcrt a ahmi thwahmi mazda vlcithoi aipl! 189 

32.9 
dus-sastis sravae mordidaf hvo jyateus seiighanais xratum 190 
apo ma^shtim apayanta herexdam haitlm va/zheus mana/zho 191 
ta uxdsb manyeus mahya mazda ashaica yushmaibya gereze. 192 

32.10 
hvo ma-na sravae mordida£ ye acishtem vaena/zhe aogeda 193 
gam ashibya hvareca yasca datheng dregvato dadai 194 
yasca vastra vlvapaz* yasca vadare votedaz* ashaune. 195 

32. U 
taeclf ma moreMen jyottim yoi dregvato mazibls eikoiteresi96 
a/zuhisca a/zhvasca apayeiti raexena/zho vaedem 197 

yoi vahishtaz" ashauno mazda rares/zyan mana/zho. 198 

32. \2 

ya rae/zhayen srava/zha vahishta/ s/zyaothanai maretano 199 

aeibyo mazdae aka mrao£ yoi gem morenden urvaxs-uxtf 
jyotum 200 

yais gerehma ashai varata karapa xshathremca ishanam 
drujem. 201 



Lines 187-201 The Hymns of Zarathu^htra 32.8*11 

XXXIL— 8 

As is (well) known, (there was) among these (committers) of 
violence a certain Yima (son) of Vivahvant, 187 

Who in order to satisfy our men, gave pieces of beef to be de- 
voured. 188 

I (certainly) expect to be (divided) from these (sinners) in thy 
discriminating-judgment, O Mazdah (mindful) ! 189 

XXXIL— 9 
The prophet of evil, Grehma, with his pronouncements will destroy 

the words (which form) the understanding of life, 190 

By hindering my wealth, the prized possession of Vohu Manah 

(good disposition). 191 

With these uttered expressions (of my thought (as a complaint) 

I appeal to thee, O Mazdah (mindful), through Asha (justice). 

XXXIL— 10 

(It is Grehma) who destroys (the effect of) my words, and who 

( 1 ) preaches that 193 

The cattle and the sun are the worst objects to behold, and (2) 

who makes Drujists out of clever (believers), 194 

And (3) who destroys the cultivated lands, and (4) raises the 

weapon against the Ashaist. 195 

XXXIL— 11 
His followers would destroy my life. They have had many con- 
sultations with the Drujists, so as 196 

(1) To deprive the (Ashaist) masters and the mistresses of the 
possession of their inheritance, and 197 

(2) To cause the Ashaists to apostacize from the Best Mind, O 
Mazdah (mindful), 198 

XXXIL— 12 

(3) And by their speeches, to cause men to apostacize from their 
best deeds. 199 

Mazdah (mindful) spoke: "Bad are ye (1) who destroy the life 
of cattle with cries of joy, 200 

And who (2) to Asha prefer Grehma, Karpa and the power favor- 
able to the Druj." 201 



202-213 Gatha Ahtmavaiti 32.13-16 

32. J3 
ya xshathra gerehmo hishasaf acishtahya demane mana/2ho202 

a/zheus maraxtaro ahya yaeca mazda jigerez&t kame 203 

thwahya mathrano dutlm ye-Is pa7 dama/ ashahya. 204 

32. J4 

ahya gerehmo a-hoithoi nl kavayascif xratus ni dada/ 205 

varecae hlca fraidiva hyaz 4 vlsdita dregvantem avo 206 

hyafca gaus jaidyai mraoi ye dtiraoshem saocayaz* avo. 207 

32. *5 

anais a vl-nenasa ya karapotaesca kevltaesca 208 

avais aibl yeng daiiitl noit jyateus xshayamneiig vaso 209 

toi abya bairyaente va/zheus a-demane mana/zho. 210 

32. J6 

hamem taz* vahishtaciz* ye ushuruye syascif dahmahya 211 

xshayas mazda ahura yehya-ma aithlsclf dvaetha 212 

hyaz 1 aena/zhe dregvato eeMu. ishyefig a/zhaya. 213 




Lines 202-213 The Hymns qf Zarathu^htra 32.13-16 

XXXII.— 13 

Through which Xshathra (power) of the above Asha (justice), 
Grehma will be degraded to hell, the dwelling of the Worst 
Mind, 202 

(Where dwell) the destroyers of this life; and (then) O Mazdah 
(mindful) he will complain, being moved by a desire 203 

For the message of thy prophet, who (then) (however) will keep 
him from beholding Asha (justice). 204 

XXXII.— 14 

Grehma (1) (plans) the subjection of this (Asha, justice); 
(2) long since he supports both the Kavayas and the powerful 
(Drujists) through his plans, 205 

Which raises help unto the Drujist; 206 

And (3) (he cries that) the cow is to be killed; and (4) he will 
burn (the Ashaist) who-repels-death from her (by being) of 
help to her. 207 

III. Zarathushtra will Exult in Executing this Final Judgment. 

XXXII.— 15 
But through these Ashaists, I will expel both the Karapans and 

Kavayites 208 

Who will not permit the Ashaists to rule their lives as they wish 

(by the divine law of cattle herding) 209 

Which (Ashaists) I pray will be borne (to heaven) the (dwelling 

of Vohu Manah (good disposition) by the twins (Haurvatat and 

Ameretat.) 210 

XXXII.— 16 
All this is from that Best (divinity) who is teaching in the wide 

light (of the stars) (or of the altar-flame, (M) 211 

Thou, O Mazdah Ahura (mindful-lord), controllest whomsoever 

threatens me with destruction, 212 

So that I may encourage the beloved (believers) by setting limits 

to the violence of the Druj, by (the words of) my mouth. 213 



214-222 Gatha. Ahunavaiti 33.1-3 




YASNA 33 

33- i 

Yathais itlia vareshaite ya data a/zheus paouruyehya 214 
ratus s/zyaothana razishta dregvataeca hyafca ashaune 215 

ye/zyaca hememyasaite mithahya yaca hoi arezva. 216 

». 2 

Sit ye akem dregvaite vaca/zha va az* va manawha 217 

zastoibya va vareshaiti va/zhau va coithaite astim 218 

toi varai radditl ahurahya zaoshe mazdae. 219 

33.3 

ye ashaune vahishto /zvaetu va af va verezenyo 220 

airyamna va ahura vidas va thwaxsha/zha gavoi 221 

af hvo ashahya a/zhaf va/zheusca vastre mana/zho. 222 






Lines 214-222 The Hymns qf Zarathu^htra 33.1-3 



HYMN 33 

High-priestly Prayer for 
Acceptance, Conversion, and Paradise* 

(Apparently belonging to the Close of the former Hymn, on) 
Zarathushtra's Exultation on Executing the Final Judgment. 

XXXIII.— 1 

In accordance with these laws of the first life 214 

The judge will enact, the most just decisions for the Drujist, as 

well as the Ashaist, 215 

And for the man who combines the false and just actions (B) 

(and do whatever may suit the needs of the false and the just, 

(M) 216 

XXXIIL— 2 
But whoever (1) by speech, word or deed do harm to the Drujist, 

Or (2) converts one to the good (i. e., either injures or converts) 
or (3) instructs a fellow believer, 218 

They (are those who are thereby) working for the (divine) will, 
and for the pleasure of Ahura Mazdah (lord mindful) in the 
(great work of the) preparation. 219 

XXXIIL— 3 
Whoever, through being a gentleman-by-birth, is best (in- 
clined) to the Ashaist, or which herd-laborer, 220 
Or an expert peer, or is zealous for the cattle O Ahura (lord), 
Surely he will come to be on the pasturage of Asha (justice) and 
Vohu Manah (good disposition). , 222 



223-231 Gatha Ahtmavaiti 33.4-6 

33.4 

ye thwa? mazda asrushtlm akemca mano yazai apa 223 

/zvaeteusca taremaitlm verezena/zyaca nazdishtam drujem 224 
airyamanasca nadento geusca vastrai acishtem mantum 225 

33.5 

yaste vispe-mazishtem seraoshem zbaya ava/zhane 226 

apano darego-jyaitim a-xshathrem va/zheus mana/zho 227 

ashaf a emus patho yaeshu mazdae ahuro shaetl 228 

33.6 

ye zaota asha erezus hvo manyeus a vahishtai kaya 229 

ahmaf ava mana/zha ya verezyeidyai maiita vastrya 230 

ta-toi izyai ahura mazda darshtoisca hem-parshtoisca. 231 



Lines 223-233 The Hymns of Zarathuyhtra 33.4-7 



L Prayer for Acceptation. 

XXXIIL— 4 

I, who, by praying, would, O Ahura Mazdah (lord mindful) con- 
jure away (1) disobedience and badness from (what the oppon- 
ents think of) thee, 223 

And (2) contrariness from the gentleman, and (3) the neighbor- 
hood of the Drujist from the group of laboring men, 224 

And (4) cursing from the peer, and (5) poor farmers (fodder) 
(M) from the pasturage of the cattle; 225 

XXXIIL— 5 
I who will invoke Sraosha (obedience) as the greatest of all 
■ (divinities) for help (to man) 226 

Having reached (1) long life, (2) the realm of Vohu Manah 

(good disposition) 227 

And (3) the Asha (justice) straightened paths, on which Ahura 

Mazdah (lord mindful) dwells; 228 

XXXIIL— 6 

I who, as priest (coming) through Asha (justice) from the Best 
(Mind) desire (to walk) the just (paths) of the Bounteous 
Mentality 229 

Going (from us) (the Ashaist's priests) towards the pastures 
which advisory-managers ought to work through the (Vohu) 
Manah (disposition). 230 

(For these two objects) I wish, O Ahura Mazah (lord mindful) 
to consult together (both the Best (Mind) and the Bounteous 
Mentality) visibly. 231 

XXXIIL— 7 
Come hither to me O you Best (divinities) ; come here personally, 
O Mazdah (mindful) 232 

Visibly, with Asha (justice), and Vohu Manah (good disposi- 



232-243 Gatha Ahunavaiti 33,7-10 

33.7 

a-ma aidum vahishta a-/zvaithyaca mazda dareshafca 232 

asha vohti mana/zha ya sruye pare magauno, 233 

avis-nae aiitare hentn nema/zvaitis cithrae ratayo. 234 

33*8 

fro-moi fravoizdtim aretha ta ya vohti s/zyavai mana/zha 235 

yasnem mazda xshmavato a/ va asha staomya vacae 236 

kata Ye ameretaesca utayuitl haurvatas draono. 237 

33.9 
af toi mazda tern mainyum ashaoxshayaiitae saredyayae 238 

/zvathra maetha maya vahishta baretti mana/zha 239 

ayae aroi hakurenem yayae hacinte urvono. 240 

33. JO 

vispae-stoi hujitayo yae-zi ae/zhare yaesca heiitl 241 

yaesca mazda bavaiiiti thwahml his zaoshe abaxshohva 242 

vohti uxshya mana/zha xshathra ashaca ushta tanum. 243 



Lines 233-243 Me Hymns of Zarathu^htra 33.8-10 

tion) ; inform me how I may be heard before (M) or outside 

of (B) the Magians; (and, for this purpose) 233 

Let reverent services of worship be (performed) clearly and 

manifestly among us. 234 



II. Prayer for General Conversion* 



XXXIII.— 8 

O do Thou regard (1) the interests which I am advancing 
through Vohu Manah (good disposition), 235 

(2) The hymn, O Mazdah (mindful) (addressed to) one-like- 
You and (3) my grateful communions with Asha (justice), 236 

And give me Your-twin enduring possessions of Ameretat (im- 
mortality) and Haurvatat (health). 237 

XXXIII.— 9 

But let me O Mazdah (mindful) bring the (holy) Mentality of 
these two (divine) companions who prosper (the) Ashaist 
(just) life 238 

Unto the comfortable dwellings, with me, who have the best 
Manah (best disposition), 239 

In thus arousing the support of these two (divinities) whose souls 
are accompanying each other. 240 

XXXIII.— 10 

Distribute, O Mazdah, from thy delight, all the pleasures of life, 

Which were, and are, and are yet becoming ; 242 

And cause my-body to grow as-I-wish, with Vohu Manah (good 

disposition,) Xshathra (power,) and Asha (justice.) 243 



244-255 Gatha Ahunavaiti 33.11-14 

33. 11 

ye sevishto ahuro mazdaesca armaitisca 244 

ashemca frada^-gaethem manasca vohu xshathremca 245 

sraota-moi, merezdata-moi adai kahyaielz* paiti! 246 

33. J2 

us-moi uzareshva ahura armaitl tevishim dasva 247 

spenishta mainyu mazda va/zhuya zavo ada 248 

asha hazo emava/ vohu mana/zha fesersbtum I 249 

33. 13 

rafetfrai vourucashane doishl-moi ya-ve abifra 250 

ta xshathrahya ahura ya va/zheus ashis mana/zho 251 

fro spenta armaite asha daenae fradaxshaya! 252 

33. J4 

Sit ratam zarathushtro tanvascif /zva/zyae ushtanem 253 

dadaiti paurvatatem mana/zhasca va/zheus mazdai 254 

s/zyaothanahya ashai yaca uxtfa/zyaca seraoshem xshath- 

remca. 255 




Lines 244-255 The Hymns of Zarathu«/»htra 33.11-14 

III* Prayer for Paradise 

XXXIII.— 11 

(Thou) (Asha) who art the strongest Ahura of Mazdah (lord 
of mindful) and Armaiti (love), 244 

Prospering - , as if they were earthly substance, Asha, (justice) and 
Vohu Manah, (good disposition) and Xshathra (power), 245 

Hear me, pity me, when to every man (shall come) retribution! 

XXXIII.— 12 

Arise up to me, O Ahura Mazdah, (lord mindful) grant me (1) 
through Armaiti ( love ) , vitality ; 247 

(2) Through the most bounteous Mentality, grant me strength; 
(3) through good Ada (retribution), 248 

And through Asha (justice) (grant me) powerful might, (4) 
and through Vohu Manah (good disposition) (grant) compen- 
sation. 249 

XXXIII.— 13 

In order to grant me support, O thou wide glancing (divinity,) 
show me (that) the incomparable (riches) 250 

Of thy realm, O Ahura (lord), (are) the compensations of Vohu 
Manah, (good disposition) ; 251 

O bounteous Armaiti, (love) instruct the spirits through Asha, 
(justice). 252 

XXXIIL— 14 

But, O Ahura Mazdah (lord mindful), Zarathushtra offers as an 

oblation his own body, 253 

And the first fruits of Vohu Manah (good disposition), 254 

And the Sraosha (obedience) and Xshathra (power) of his 

deeds and uttered words, through Asha (justice). 255 



256-264 Gatha Ahunavaiti 34.1-3 




YASNA 34 

34.1 

Ya s/zyaothana, ya vaca/zha, ya yasna ameretatatem 256 
ashemca taeibyo dae/zha mazda xshathremca haurvatato 257 

aesham toi ahura ehma pourutemais daste, 258 

34.2 

afca i-toi mana/zha mainyusca va/zhus vlspa data 259 

spenta/zyaca neres s/zyaothana yehya urva asha hacaite 260 

pairigaethe xshmavato vahme mazda garobls stuton! 261 

34.3 

Sbt toi myazdem ahura nema/zha ashaica dama 262 

gaethae vispae a-xshathroi yae vohii thraoshta mana/zha 263 

aroi-zl hudae/zho vlspais mazda xshmavasu savo! 264 



Lines 256-264 The Hymns qf Zarathu^htra 34.1-3 



HYMN 34 

Congregational Prayer 
for Protection and Instruction. 

h Congregational P* aye* for Protection and Instruction. 

XXXIV.— 1 
Among the foremost (of thy worshippers) we offer to thee, O 
Ahura Mazdah mindful lord, through the mind of the good 
Mentality, 258 

XXXIV.— 2 

All the deeds, speeches and hymns 259 

Through which (deeds, speeches and hymns) 256 

Thou shalt bestow Ameretat, (immortality) Asha, (justice) 
Xshathra, (power) and Haurvatat, (health) 257 

And we bear the praises of *hy grateful people, with a bounteous- 
ness, such as would gratefully follow along the paths of Asha, 
(justice) 260 

(Even) into the outer realms (of-the-heavenly-presence) of a 
(divinity) such as You, O Ahura Mazdah (lord mindful) ! 261 

XXXIV.— 3 

But to thee, O Ahura Mazdah (lord mindful) and to Asha, (jus- 
tice) we shall with reverence offer the oblation 262 

(That) you with Vohu Manah (good disposition) may cause all 
substantial beings which are in the Xshathra (realm) to mature 
(into perfection B), 263 

Seeing that the perfecting of the beneficent man is at all times 
valuable in (the sight of) One-like- You. 264 



265-276 Gatha Ahunavaiti 34.4-7 

34-4 
Sit toi atrem ahura aojo/zhvaiitem asha usemahi 265 

aslshtim emavaiitem stoi rapante cithra-ava/zhem 266 

a? mazda daibishyaiite zastaishtais dereshta-aena/zhem. 267 

34.5 

ka/ Ye xshathrem ka Ishtis s/zyaothanai mazda yatha va 
hahmi 268 

asha vohu mana/zha thrayoidyai drigum yushmakem 269 

pare-vae vispais pare vaoxema daevaisca xrafstrais 
mas/zyaisca. [270 

34.6 
yezl atha sta haithlm mazda asha vohu mana/zha 271 

af ta£ moi daxshtem data ahya a/zh£us vispa maetha 272 

yatha vae yazemnasca urvaidyae stavas ayeni paitl. 273 

34.7 
kuthra toi aredra mazda yoi va/zheus vaedena mana/zho274 

seiighus raexenae aspenctf sadracif caxrayo usheuru? 275 

naecim tern anyem yushmaf vaeda asha atha-nae thrazdum! 276 



Lines 265-276 lite Hymns cf Zarathu^htra 34.4-7 

XXXIV.— 4 
We wish O Mazdah, (lord mindful) that thy fire, whose strength 

is Asha, (justice) 265 

May be a promised (swift, M) powerful, clear, delightful help for 

supporting the land or the people ; 266 

But (that it may be) for the enemies a visible, suggestive and 

practical token of harm. 267 

XXXIV.— 5 

Have You (enough) Xshathra (power) ? Have You (enough) 
Wealth? O Ahura Mazdah (lord mindful), for the deeds 
which I (urge) You (to do, namely), 268 

With Asha, (justice) and Vohu Manah (good disposition), to pro- 
tect Your poor? 269 

Through (our preaching among) the daevic-enemies, savages, and 
and doomed-men, we will declare You to all foreigners. 270 

XXXIV.-6 

Since You therefore actually have the above powers, O Ahura 
Mazdah (lord mindful), with Asha (justice) and Vohu Manah 
(good disposition), 271 

Therefore grant me as token thereof, a change for better now in 
this life, 272 

So that I may the more approach You with greater joy and ado- 
ration. 273 

XXXIV.— 7 

(O Lord, listen to me who wish to ask thee about certain people) 
Are they faithful to thee, O Ahura Mazdah, (lord mindful), who, 

though they know of Vohu Manah, (good dispostion), 274 
Turn the difficulties of traditionally-inherited doctrine unto their 

own advantage, by sophistries ? 275 

As for me, I know none other but You, O Asha ! therefore protect 

us. 276 



277288 Gatha Ahunavaiti 34.8-11 

34-8 

tais zi-nae s/zyaothanais byente yaeshu as pairl pourubyo 
ithyejo 277 

hyaf as aojyae naidyae/zhem thwahya mazda asta urvatahya 278 

yoi noif ashem mainyanta aeibyo duire vohu as mano! 279 

34.9 
yoi spditam armaitim thwahya mazda herexdam vldusho 280 

dus-s/zyaothana avazazaz* va/zheus evisti mana/zho 281 

aeibyo mas asha syazdaz 1 yavaz* ahmaf auruna xrafstra. 282 

34.10 

ahya vanheus mana/zho s/zyaothana vaocaz* gerebam 
huxratus 283 

spditamca armaitim damim vidvae hitham ashahya 284 

taca vispa ahura thwahmi mazda xshathroi a voyathra! 285 

34. U 
Sit toi ube haurvaesca /zvardMi a ameretataesca 286 

va/zheus xshathra mana/zho asha maf armaitis vaxsht 287 

utayuitl tmshl tais a mazda vldvaesham thwoi ahl! 288 



Lines 277-289 flhe Hymns qf Zarathu«rhtra 34.8-12 

XXXIV.— 8 
With such specious deeds, under which lurk danger for many, 

they are intimidating us ; especially 277 

Me, who am the weaker, for (Bendva) is strong with hate of thy 

commands, O Mazdah, (mindful). 278 

But those who think not of Asha, (justice) they are surely distant 

from Vohu Manah (good disposition) ! 279 

XXXIV.— 9 
Those evil doers who drive away bounteous Armaiti, (love) so 

highly prized by the Expert-knower O Mazdah (mindful) 280 
Because they have no share of Vohu Manah (good disposition) 
Are shunned by the man endowed by Asha, (justice) as much as 

the savages are shunned by us. 282 

XXXIV— 10 
The clever Expert-knower will say he holds (1) to the deeds of 

Vohu Manah, (good disposition) 283 

And (2) to the bounteous creator Armaiti (love) the associate 

(wife?) of Asha (justice) 284 

And (3) to all thy hopes (that are to be realized) in thy Xshathra 

(power), O Ahura Mazdah, (lord mindful)! 285 

XXXIV— 11 

Thus for (that Expert-knower) both Haurvatat (health) and 
Ameretat (immortality) (serve) for food 286 

And Armaiti ever has caused the-two enduring and vital (divini- 
ties just mentioned,) to grow through the Xsathra (power) of 
Vohu Manah (good disposition) and through Asha (justice) ; 

Thus, O Mazdah (mindful), thou blessest the opponents of thy 
enemies ! 288 

XXXIV.-12 
What is Thy decree? What is Thy wish? What praise, what 
hymn ( wouldst thou have me raise to Thee ?) 289 



289-300 Gatha Ahunavaiti 34*12-15 

34. n 

kaf toi razare ? ka£ vashi ? kaf va stuto ? kaz* va yasnahya ? 289 
sruidyai mazda fravaoca ya vidayaf ashis rashnam 290 
$isha-nae asha patho va/zheus /zvaeteng mana/zho. 291 

34. J3 
tern advanem ahura jem moi mraos va/zheus mana/zho 292 
daenae saos/zyantom ya hu-kareta ashaclz* urvaxshaz* 293 
hyaf civishta hudabyo mlz&em mazda yehya tu dathrem. 294 

34. *4 
taf zl mazda vairim astvaite ushtanai data 295 

va/zheus s/zyaothana mana/zho yoi zl gens verezme azyae 296 
xshmakam hucistim ahura xrateus asha frado vemena. 297 

34. J5 

mazda az* moi vahishta sravaesca s/zyaothanaca vaoca 298 

ta-tu vohu mana/zha ashaca ishudem stuto 299 

xshmaka xshathra ahura ferashem vasna haithyem dae 
ahum! 300 




Lines 290-300 The Hymns qf Zarathu^htra 34.1 3- 1 5 

(In order) that we may hear it, do thou, O Ahura Mazdah, (lord 
mindful), reveal what compensation thou wilt grant (as a re- 
ward) for keeping Thy observances. 290 

Teach us, O Asha (1) the passable paths of Vohu Manah, (good 
disposition) 291 

XXXIV.— 13 

And (2) the way of Vohu Manah (good disposition, (a) of which 
thou toldst me, 292 

(b) Which is well formed by Asha, (justice) (c) on which the 
spirits of the Saviors progress ; 293 

(d) Which thou, O Mazdah (mindful) hast assigned for the 
clever, as one of the compensations which are at thy disposal. 

II* Zar athushtra Closes with a Prayer 
for Congregation and Humanity* 

XXXIV.— 14 

Which 'choice' (compensation) O Ahura Mazdah (lord mindful) 
give (1) to my corporeal life 295 

Through the action of Vohu Manah (good dispositions) ; and 
(2) to whomsoever belongs to-the-groups-of-those-who-labor- 
at-herding calving (cows) ; 296 

(For your compensations consist of ) good wisdom of the under- 
standing, which causes prosperity-for-the-caste-of-laboring-men. 

XXXIV.— 15 

O Ahura Mazdah, (lord mindful), with Vohu Manah (good dispo- 
sition), and with Asha (justice), inform me of 298 

The best teachings and deeds and speeches, and what praise of ours 
You claim as Your due. 299 

Through Xsthathra (power) grant that, according to Your will 
humanity may be progressive. 300 



3d-3 io Gatha Ushtavaiti 43.1,2 



mu Usbtavaiti 




YASNA 43 

Ushta ahmai, yahmai, ushta kahmaiclz 1 ! 301 

vase-xshayas mazdae dayaf ahuro 302 

utayuiti tmshim, gaf-toi vasemi! 303 

ashem deredyai taf moi dae, armaitS, 304 

rayo ashis va/zheus gaem mana/zho ! 305 

43.2 

afca ahmai vispanam vahishtem 306 

/zvathroya na /zvathrem daidlta. 307 

thwa ciclthwa spenishta mainyti mazda, 308 

ya dae asha va/zheus mayae mana/zho 309 

vispa ayare daregojyatois urvada/zha! 310 



Lines 301-310 The Hymns qf Zarathu^htra 43.1,2 



HYMN 43 

The Interior Call qf Zarathushtra 

I. Prayer for fulfilment of Human Aspirations 

434 

Success to Me, to You, and to Whosoever will ! 301 

May ahura Mazdah (mindful lord) who rules at will over 
all things, grant 2 

(That) both Enduringness and Vitality (health and immort- 
ality) may come to thee (O Believer)! Of Thee, O Lord, 
do I desire this ! 3 

As to me, grant me that I maintain my hold on Asha (just- 
ice)! And do Thou, O Armaiti (love), grant me 4 

Riches, Compensations, and the life of Vohu Manah (good 
disposition)! 5 

43.2 

Yea, Vohu Manah (good disposition) will give the best of 
all things to this Zarathushtra; 306 

According to his wish, He will give him the comfort of 
heaven. 7 

O Mazdah (mindful), through Thy most (bounteous ment- 
ality) Spenta Mainyu reveal 8 

All these blissful mysteries of Vohu Manah (good dis- 
position) which Thou givest through Asha (justice) 9 

With all the joys that are long and vital on every day! 10 



311-325 Gatha Ushtavaiti 43,3-5 

43.3 

af hvo va/zheus vahyo na aibi-jamyaf 311 

ye nae evezm <?ava/2ho patlio <?ishdi£ 312 

ahya anheus a^tvato mana/zhacca, 313 

haithyeiig a<?tls yeng a-shaetl ahuro, 314 

aredro thwava<? huzeiituse <?pdito mazda ! 315 

43.4 

a/ thwa menghai taxmemea gpentem mazda 316 

hya/ ta za$ta ya-tu hafshl avae 317 

yae dae ashls dregvaite ashaunaeca, 318 

thwahya garema athro asha-aojanho, 319 

hyaf moi va/zheus haze jimaz* mana/zho. 320 

43.5 

Cpeiitem af thwa mazda menghi, ahura, 321 

hyaz 1 thwa a/zheus zathoi darrein paourvim. 322 

hyaf dae skyaothana mizdavan yaea uxc/a 323 

akem akai va/zuhlm ashlm va/zhaove 324 

thwa Iranara damois urvaege apeme. 325 



Lines 311-325 The Hymns gf Zarathushtra 43 .3-5 

433 

May he (Zarathushtra) who, like Thee, O Mazdah (mind- 
ful), is faithful, well-informed, and bounteous, 315 
Who would teach us the just paths of profit — namely, 12 
Those of the good life (both) corporeal and mental, that 
lead to n 
The real worlds where dwells (the lord) ahura; 14 
May he ( Zarathushtra ) arrive to What-is-better-than- 
good! 1 1 

43.4 
In order that I may receive the power of Vohu Manah 
(good disposition) 320 

I would , in Thee, O ahura Mazdah (mindful lord), ac- 
knowledge heroism and bounteousness, 16 
(1) Through the Hand in which thou holdest 17 
The Compensation to be given to Drujist and Ashaist, 18 
And (2) through the glow of thy (judgment) Fire, whose 
vigor is Asha (justice). 19 

II. Reminiscences of Six Earlier Visionary Experiences. 
VISION I. At Beginning, Mazdah plans Rewards and Punishments. 

43-5 

I acknowledged thee, O ahura Mazdah (mindful lord), as 
the bounteous divinity when 321 

(1) At the beginning, I beheld Thee at the birth of life 12 

(2) When Thou didst establish (proper) Compensations for 
deeds and words : 23 

A bad (compensation) for the bad, and a good compens- 
ation for the good ; 24 

(Which is to occur,) with Thy skill, at the last crisis of 
of creation ; 25 



326-340 Gatha Ushtavaiti 43.6-8 

43,6 

yahmi spdita thwa mainyu urvaese jas5 326 

mazda xshathra alimi vohu mana/ma 327 
yehya sftyaothanais gaethae asha fradente 328 

aeibyo ratiis senghaiti armaitis 329 

thwahya xrateus yem naecis dabayeitl. 330 

43.7 

spditem af thwa mazda menghi ahura 331 

hyaf ma vohu pairi-jasaf mana/iha 332 

pemafca ma, cis ahl? kahya ahl? 333 

katha ayare daxshara ferasayai disha 334 

aibl thwahu gaethahu tanushica? 335 

43.8 

a/ hoi aoji zarathushtro paourvim : 338 

haithyo dvaeshae hyaf isoya dregvaite, 337 

&t ashaune rafeno hjem aojonghvaf, 338 

hyaf abushtls vasase xshathrahya dya 339 

yavaf a thwa mazda stauml ufyaca ! 340 



Lines 326-340 The Hymns qf Zarathushtra 43.6-8 

43.6 

At which crisis come Thou, O Mazdah (mindful), with 

Thy Spenta Mainyu (bounteous mentality), 326 

With Xshathra (power), Vohu Manah (good disposition), 

and Asha (justice), 27 

Through whose deeds are prospered the human-estates 28 

For which Armaiti (love) formulates judgments 29 

Of (mindful) Mazdah's understanding which no one ever 

deceives. 30 

VISION II. Establishment of Orthodoxy. 

43.7 

I recognized Thee, O ahura Mazdah (mindful lord), as 

the bounteous (divinity), through the answer with which 

I was inspired 331 

When, with (good disposition) Vohu Manah, (some man) 

came around to me, and asked, 32 

'Who art thou? To what divinity belongest thou? ^3 

With what (divine) token wilt thou appoint the Day-for- 

questioning 04 

About thy substance and thyself?' 35 

43.8 
Therefore I, Zarathushtra, said to him at first: 336 

"I would wish to be a genuine enemy to the Drujist, 37 
But a vigorous support for the Ashaist, 38 

So that I may plan for the developments of the now lim- 
ited Xshathra (coming kingdom) 39 
(With) as-much-(zeal)-as I am now praising and lauding 
Thee, O Mazdah (mindful) ! 40 



341-355 Gatha Ushtavaiti 43.9-1 1 

43-9 

s^efitem a? thwa mazda mefighi ahura 341 

hya£ ma vohu pairi-jasa/ mana/zha. 342 

ahya ferasem, 'kahmai vMduye vashi?' 343 

af a thwahmai athre ratam jiema/zho 344 

ashahya-ma yavaf isai manyai ! 345 
43* JO 

a,t tu moi dais ashem hyaf ma zaozaoml ! 346 
'armaiti hacimno it arem, 347 

peresaca nae ya toi ehma parshta 348 

parshtem zi thwa yathana taf emavatam; 349 
hyaf thwa xshayas aeshem dyaf emavantem?' 350 

43. U 

spentem af thwa mazda meiighi ahura 351 

hyaf ma vohu pairl-jasaz* mananha 352 

hya/ xshma uxofais didai/z^he paourvim: 353 

'sadra-moi sas mas/zyaeshu zaraz-daitis 354 

tut verezyeidyai hyaz* moi mraota vahishtem?'355 



Lines 341 -3 55 Ihe Hymn/ qf Zarathushtr&, 43.9-1 1 

VISION HI-; Theophany of ASHA 

43.9 

I recognized Thee, O ahura Mazdah (mindful lord), as 

the bounteous (divinity) 341 

When, with x good disposition) Vohu Manah, (some man) 

came-around to me, and asked (a question). 42 

To his question, "What cause dost thou intend to adopt ?" 
I, (Zarathushtra), answered, "At each oblation of reverence 

brought to Thy sacrificial fire (O Lord) 44 

I will, to the extent of my ability, fix my mind on Asha 

(justice)! 45 

43J0 
"But, (O God), show me the Asha (justice) whom I in- 
voke !" 346 
(Mazdah speaks:) "In company with Armaiti (love), and 

Asha (justice) I have come, 47 

For thy question was as the question of powerful (men) 49 
When some ruler insists on having his mighty powerful 

wish (granted by) thee. 50 

Now ask Us what thou hast to ask Us !" 48 

VISION IV* The Sincere shall be Supported* 

43. J J 

I recognized Thee, O ahura Mazdah (mindful lord), as 

the bounteous (divinity) 351 

When (1) I was first instructed in Your utterances; 52 

And when with (good disposition) Vohu Manah, (some 

man) came-around to me, (and asked), 53 

"Will the doing of that which You have told me is the 

Best (to do) 54 

Arouse trouble among men for me ?" 55 



356-37° Gatha Ushtavaiti 43.12-14 

43. J2 

hyafca moi mraos: 'ashem jaso fraxshneneP 355 

af tu-moi noit asrushta pairyao^za: 357 

'uzeredyai para hyaf moi a-jimaf 358 

seraosho ashl maza-raya hacimno 359 

ya vi ashis ranoibyo savoi vldayaf !' 360 



43- J3 



m 



363 



spditem af thwa mazda mmghl ahura 
hyaf ma vohu pairl-jasa/ mananha 
aretha voizdyai kamahya tern: 'moi data 
daregahya yaus jem vae naecls daresht ite 364 
vairyae stois ya thwahml xshathroi vacl V 365 

43- J4 

hyaf na fryai vaedamno isva daidtf 366 

maibyo mazda tava rafeno fraxshnenem 367 

hyaf thwa xshathra ashaf haca frashta 368 

uzeradyai azem saredanae senghahya 369 

ma/ tais vispais yoi-toi mathrae mardifi. 370 



Lines 356-370 The Hymiw of Zarathushtra 43I2-14 

43-J2 

And at the same time, when Thou toldst me to answer 
him, "Depend on Asha (justice) for support !" 356 

Then to me (Zarathushtra,) who was not disobedient, Thou 
utteredst the command: 57 

"Thou hadst better arouse (thy prophecy) before the com- 
ing 58 

Of Sraosha (obedience) together with the rich Ashay (com- 
pensation), 59 

Who will distribute to both contending Parties compens- 
ations for their profit." 60 
VISION V* Demand for Help to Execute God's Judgments. 

43-J3 

I recognized Thee, O ahura Mazdah (mindful lord), as 
the bounteous (divinity) 361 

When, with (good disposition) Vohu Manah, (some man) 
came-around 62 

To learn the details of my desire : 63 

"Give me the inalienable gift of long enjoyment 64 

Of the desired existence which is said to be in Thy 
Xshathra (realm)." 65 

43.J4 

Just as a wealthy man, according to his knowledge or abil- 
ity gives to a friend, 366 

Do Thou, O ahura Mazdah (mindful lord), give to me 
those Thy provisions of support, 67 

Inasmuch as Thou endowedst me with Asha (justice), so 
that I might stand forth 68 

With all those who remember Thy mystic Word 70 

To arouse (those who may become) church-organizers of Thy 
teachings. 69 



37i-3 8 ° Gatha, Ushtavaiti 43.15,16 



43. 15 

spditem af thwa mazda menghl ahura 
hyaf ma vohu pairl-jasaf mana/zha 
daxshaf us/zyai tushna maitis vahishta: 
'noit na pourus dregvato hy&t cixshnusho 
af toi vispeiig mgvefig ashauno adare.' 

43. 16 



371 
372 
373 
374 
375 



a/ ahura hvo mainyum zarathushtro 376 

verente mazda yaste cisca spenishto 377 

astvaf ashem /zya/ ushtana aojonghvaf 378 

hvefig daresoi xshathroi hjM armaitis 
ashlm s/zyaothanais vohu daidif mana/zha. 



379 




Lines 371-380 ?7r* Hymns qf Zarathu^htra 43,15,16 



VISION VL Mission of Of thodoxy— Armaiti Aligns the Parties. 

43.J5 

I recognized Thee, O ahura Mazdah (mindful lord), as 
the bounteous (divinity) 371 

When, with (good disposition) Vohu Manah, (some man) 
came around (to ask me a question). 72 

Then the best Tushnamatay (silent devotion) inspired me 
to proclaim (to him) 73 

"A (man as) important (as an Ashaist) should not curry fa- 
vor with a Drujist, 74 

For (it is the duty) of the Ashaist (to consider) all (Drujists 
as) hostile." 75 

43, *6 

Yea, O ahura Mazdah (mindful lord), inasmuch as Zara- 
thushtra chooses the (bounteous Mentality) Mainyu of 
Mazdah (mindful), 376 

He (Zarathustra) teaches that each most bounteous (man) 
should to himself attach Asha (justice) 77 

By living in a vigorous corporeal manner. 78 

May Armaiti (love) (be found) in the Xshathra (realm) 
that ever beholds the Sun ; 79 

Where, we pray, may Armaiti (love), with Vohu Manah 
(good disposition), to all grant a Compensation, through 
the instrumentality of the deeds they may have per- 
formed ! 80 



381-390 Gatha Ushtavaiti 44.1,2 




YASNA 44 

44.1 

Ta£ thw& pema eres-moi vaoca ahura! 381 

nema/zho a yatha neme xshmavato? 382 

mazda fryai thwavas sa/zyaf mavaite 383 

Rt ni asha frya dazdyai hakurena 384 

yatha-ne a vohii jimaf mana/zha? 385 

44.2 

taf thwa pema eres-moi vaoca ahura ! 386 

katha a/jheus vahishtahya paourvim? 387 

kathe stiidyai ye-i paitishai 388 

hvo zl asha spento irixtem vlspoibyo 389 

haro mainyu ahumbis uryatho mazda? 390 



Lines 381-390 The Hymns of Zarathushtra 44.1,2 



HYMN 44 

Oracular Consultation as to Advisability 
qf Conversion by War, 

I. Questions about Theology. 

44J 

O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! 381 

How should I pray, when I wish to pray to One-like-You? 
May One-like-You, O Mazdah (mindful), who is friendly, 

teach one-like-me? 83 

And may You give us supporting-aids through the friendly 

Asha (justice), 84 

And tell us how You may come to us with Vohu Manah 

(good disposition ?) 85 

44-2 
O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! 386 

I, Whether at the beginning of the best life 87 

The retributions will be of profit to their recipients ? 88 
And 2, whether He 1, who is bounteous to all through 

Asha (justice), and a, who watches the End 89 

Through His (mentality) Mainyu, — (whether) He is the 

life-healing Friend (of the people, M) ? 90 



391-405 Gatha Ushtavaiti 44-3-5 

44,3 

ta/ thwa pema eres-moi vaoca anura! 391 

kasna zatha pata ashahya pouruyo? 392 

kasna hvefig staremca da£ advanem? 393 

ke ya mae uxshyeiti nerdsaiti thwaf? 394 

taci? mazda vasemi anyaca vlduye ! 395 

44*4 

taf thwa peresa eres-moi vaoca ahura ! 396 

kasna dereta zamca ade nabaesca 397 

avapastois? ke apo urvaraesca? 398 

ke vatai dvanmaibyasca y&oget asu? 399 

kasna va/zheus mazda damis mananho? 400 

44.5 

ta£ thwa peresa eres-moi vaoca ahura! 401 

ke hvapae raocaesca da/ temaesca? 402 

ke hvapae /zvafhemca dai zaemaca? 403 

ke ya ushae arem-pithwa xshapaca 404 
yae manaothrls cazdoiighvantem arethahya? 405 



Lines 391-405 TTre Hymns qf Zarathu*rhtra 44*3*5 

44.3 
O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! 391 

Who was the first father of Asha (justice) by (giving) birth 

(to Him)? 92 

Who established the sun(lit day)s and the star (glistering 

sphere) and the (Milky) Way ? 93 

Who, apart from Thee, established (the law) by which the 

moon waxes and wanes ? 94 

These and other things would I like to know ! 95 

44,4 
O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! 396 

Who was from beneath sustaining the earth and the clouds 
So-that-they-would-not-fall-down? Who made the waters 

and the plants ? 98 

Who yoked the-two-swift-ones ( thunder and lightning ? ) 

to the wind and to the clouds ? 99 

Who is the creator of Vohu Manah ? 400 

44*5 

O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 401 

Who produced well-made lights and darkness? 1 

Who produced sleep, well-induced through laborious 
waking? 3 

Who produced the dawns and the noon through the con- 
trast with the night 4 

Whose daily changes (act) for the enlightened believers (as) 
monitors of their interests ? 5 



406-420 Gatha Ushtavaiti 44.6-8 

44.6 

ta/ thwa pema eres-moi vaoca ahura ! 406 

ya fravaxshya yezl ta atha haithya? 407 

ashem s/zyaothanais debazaitl armaitis 408 

taibyo xshathrem vohti cinas mana/zha 409 

kaeibyo azim ranyo-skeretim gam tasho? 410 

44.7 

ta/ thwa peraa eres-m5i vaoca ahura! 411 

ke herexdam tasht xshathra ma/ armaitim? 412 

ke uzemem core/ vyanaya puthrem pithre ? 413 

azem tais thwa fraxshni avami mazda 414 

spenta mainyu vispanam datarem! 415 

44.8 

ta/ thwa pema eres-moi vaoca ahura ! 416 

meiidaidyai ya-toi mazda adishtis 417 

yaca vohli uxda frashi mana/zha 418 

yaca asha a/zheus arem vaedyai 419 

ka-m2 urva vohu urvasha/ agema/ ta? 420 



Lines 406-420 The Hymns qf Zarathu^htra 44.6*8 

44.6 ~ 

O ahura Mazdah (mindful lord), this I ask of Thee: 

speak to me truly ! , Qo - 

Is the message I am about to proclaim genuine? 7 

Does Armaiti (love) support Asha (justice) through 

deeds ? o 

Dost Thou with Vohu Manah (good disposition) destine 
the Xshathra (realm) for these (believers) ? 9 

For whom but these (believers) didst Thou shape the for- 
tune-bringing cattle? IO 

44.7 
O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! * lx 

Who shaped prized Armaiti (love) with Xshathra (power)? 

12 

Who, by guidance (education, M), rendered sons reverent 

to their fathers ? 
(It is) I who strive to learn-to-recognize Thee 14 

Through the (bounteous Mentality) Spenta Mainyu as 

Giver of all (good things) ! 1 , 

44.8 
O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! g 

(I would like) to know (1) what (sort) of a purpose (is 
Thine ), that I may be mindful of it; I7 

(2) What are Thy utterances, about which I asked through 
the aid of Vohu Manah (good disposition); 18 

(3) The proper knowledge of life through Asha (justice) 19 

(4) How shall my soul, encouraged by bliss, arrive at that 
good reward? 2 



421-435 Gatha Ushtavaiti 44*9-1 1 

44.9 

tai thwa pema eres-moi vaoca ahura ! 421 

katha-moi yam yaos daenam yaos dane 422 

yam hudanaus paitise sa/zyai xshathrahya 423 

ereshva xshathra thwavas asishtis mazda 424 

hademoi asha vohuca shy as mana/zha? 425 

44. JO 

taf thwa peresa eres-moi vaoca ahura! 426 

tarn daenam ya hatom vahishta 427 

ya-moi gaethae asha fradoiz* hacemna 428 

armatois uxc/ais s/zyaothana eres daidyaf 429 

ma/ryae cistois thwa Ishtls usen mazda ? 430 

44. it 

taf thwa pema eres-moi vaoca ahura? 431 

katha teiig-a vljemyaf armaitis 432 

yaeibyo mazda thwoi vas/zyete daena 433 

azem toi ais pouruyo fravoivlde 434 
vispeng anyeng manyeus spasya dvaesha/zha! 435 



Lines 421-435 ^g Hymns qf Zarathu^htra 44.9-11 

44.9 

O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! ^i 

How may I accomplish the salification of those spirits 22 

To whom Thou, the well-disposed Master of the Coming 

(Kingdom) Xshathra, 2 « 

Hast pronounced promises about its genuine blessings, 24 
Promising that those spirits shall dwell in the same Dwell- 
ing with Asha (justice) and Vohu Manah ( good dispos- 
ition)? r 25 

44J0 

O ahura Mazdah (mindful lord), this I ask of thee : 
speak to me truly ! 42 6 

(How) will (such a promise) properly nurture (1) (good) 
deeds, v& ^ 

—Which are the best qualities of these my followers' spir- 
its — together with (2) utterances of humility? 27 

(How) will (the promise) cause my (followers') settlements 
to prosper through Asha (justice) ? 2 $ 

The aspirations of my mystic wisdom shall wish for Thy 
(second birth, see 48.5), O Mazdah (mindful) ! 30 

44.n 

O ahura Mazdah (mindful lord), this I ask of Thee- 
speak to me truly ! ' 

How will Armaiti (love) actually, in deeds, extend over 
those (persons) 

To whom Thy spirit (religion ?} was announced (as a doc- 
trine) ? v 

On account of whom I first was elected (acknowledged, M) 

(and whom I love); qI 

AH others I look upon with hostility of mentality ! 35 



436-450 Gatha Ushtavaiti 44.12-14 

44.12 

taf thwa pema eres-moi vaoca ahura ! 436 

ke ashava yais pemai dregvae va? 437 

katarem a aiigro va hvo va aiigro 438 

ye-ma dregvae thwa sava paiti-erete 439 

cyanha/ hvo noit ayem aiigro manyete ? 440 

44,13 

taf thwa peresa eres-moi vaoca ahura! 441 

katha drujem nis ahmaf a nis nashama? 442 

teiig-a ava yoi asrushtois perenae/zho 443 

noit ashahya adivyeiiiti hacemna 444 

noit frasaya va/*heus caxnare mananho. 445 

44*14 

taf thwa pema eres-moi vaoca ahura! 446 

katha ashai drujem dyom zastayo 447 
ni him merazdyai thwahya mathrais senghahya 448 

emavaitim sinam davoi dregvasu 449 

a-is dvafsheng mazda anashe astasca. 450 



Lines 436-450 ?fa Hymns qf Zarathu^htra 44. 12*14 

IL Questions about Propaganda by Wat. 
44,12 

O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 436 

How shall I, from among those whom I am addressing, 
tell the Ashaist from the Drujist? 37 

To which of these two is the Enemy of life (opposed)? 38 

Or shall I take it for granted that whoever opposes Thy 
profit is an enemy and a Drujist? 39 

What is the real condition of affairs with him (the Druj- 
ist) ? Shall he not be considered an enemy ? 40 

44.13 

ahura Mazdah (mindful lord), this I ask of Thee: 
speak to me truly ! 441 

How may we drive off from us the Drujist? 42 

1 exclaim, "Down with those who, being full of disobed- 
ience, 43 

(1) Do not strive to be together with Asha (justice), 44 

(2) Nor desire to understand the problems of Vohu Ma- 
nah (good disposition)." 45 

44.14 

O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 446 

How may I deliver the Druj into the hands of Asha ( jus- 
tice)? 47 

That I may smite them down (according to the promises, 
or, through the power) of Thy Words of ( Thy ) doc- 
trines, 48 

So that (even) within (or, among) the Drujists (I) may 
accomplish powerful destruction, 49 

That those torturers and haters may perish. 50 



45i-4 6 5 Gath&. Ushtavaiti 44J5-I7 

44. J5 

taf thwa peresa eres-moi vaoca ahnra! 451 

yezi ahya asha poi maf xshayehl 452 

hya£ hem spada anaoca/zha jamaete 453 

avais nrvatais ya-tu mazda dlderezo 454 

knthra ayae kahmai vananam dadae? 455 

44A6 

taf thwa peresa eres-m5i vaoca ahnra! $ 

\e verethrem-ja thwa poi sengha yoi hditi? 457 

cithra moi dam ahumbis ratum cizdi 458 

9d hv5 vohu seraosho jafitu mana/zha 459 

mazda ahmai yahmai vashi kahmaicif? 460 

44.17 

taf thwa peresa eres-moi vaoca ahnra ! 461 

katha mazda zarem carani haca xshmaf 462 

asketim xshmakom hyafca moi hyM vaxs aesho 463 

saroi buMyai haurvata ameretata 464 

ava mathra ye rathemo ashaf haca? 465 



Lines 45 1-465 flTre Hymns qf Zarathu^htra 44.15-17 

44,15 

O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 451 

(Tell me) whether, in order to protect me, Thou hast tak- 
en control of this (opposition)? 52 

Whenever the two hostile armies shall meet, 53 

By those commands of righteousness which Thou shalt 
maintain, 54 

To which of the two Parties wilt Thou give victory? 55 

44 A6 

O ahura Mazdah (mindful lord), this I ask of Thee : 

speak to me truly ! 456 

(Tell me) who comes victoriously with Thy doctrines to 

protect those who are existent? 57 

(Do Thou who art) life-healing, clearly designate to me an 

established judge; 58 

To him, whosoever he be, to whom Thou wishest (to give 

this appointment as judge), 60 

To him may (then) Sraosha (obedience), with Vohu Ma- 

nah (good disposition), then come? 59 

44-J7 

O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 461 

How shall I carry out the object inspired by You, 61 

(Namely,) my attachment to You, in order that (1) my 
speech may grow mighty, and 63 

(2) That by that word of mine the adherent of Asha (jus- 
tice) 64 

May in-the-future commune with Haurvatat (health), and 
Ameretat (immortality) ? 65 



466-480 Gatha Ushtavaiti 44.18-20 

44. *8 

taf thwa peresa eres-moi vaoca ahura! 466 

katha asha taz* modern hanani 467 

dasa aspae arshnavaitls ushtremca 468 

hyaf moi mazda apivaiti haurvata 469 

ameretata yatha hi taeibyo dae/zha? 470 

44. J9 

taf thwa pema eres-moi vaoca ahura ! 471 

yastaf mlz&em handite noi£ daiti 472 

je-it ahmai evezuxdR na daitfc 473 

ka-tem ahya mainis a/zhaf pouruye 474 

vidvae avam ya-im anhaf apema? 475 

44.20 

cithena mazda huxshathra daeva ae/zhare 476 

a£ it pema yoi pis/zyeinti aeibyo kam 477 

yais gam karapa usixsca aeshemai data 478 

yaca kava onmene urudoyata 479 

noit him mizen asha vastrem fradai/z^he ! 480 



Lines 466-480 Tto Hymns qf Zarathu^htra 44,18-20 

44,18 

O ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 466 

How shall I earn through Asha (justice) that compensa- 
tion 67 

Which was announced to me, on account of Haurvatat 
(health) and Ameretat (immortality) 69 

(Namely,) ten mares with stallions, and a camel 68 

(So that) I might-in-the-future impart the mystic Word of 
these twin divinities to those adherents of Asha (justice)? 

44,19 

ahura Mazdah (mindful lord), this I ask of Thee : 
speak to me truly ! 471 

(How shall be punished) he who does not give (the above) 

compensation to (me who earned it,) 72 

(To me) who (earned it) by uttering just teachings? 73 

1 know what punishment will overtake him at the Last 
(Day); 74 

But (tell) me what punishment will overtake him here in 
this first (life)? 75 

44,20 

(O People, you might as well obey me, as I shall let you 

judge for yourselves :) 
Have you prospered under the rule of the Daevas ? 476 
(As umpires between us) I shall ask those for the sake of 

whose feeding 77 

The Karapas and the Uxic give up the Cattle to Aeshma 

(fury and rapine), 78 

For whom the Kavays have made (the Cattle) lament 
exceedingly, 79 

Instead of, through Asha (justice), prospering pasturage. 
so as to care for (the Cattle). 8q 



481-495 Gatha. Ushtavaiti 45.1-3 




YASNA 45 

45- f 

At fravaxshya! nu gushodtim, nu sraota 481 

yaeca asnai, yaeca dura* ishatha 482 

nu im vispa cithre zi mazdae/zhodum 483 

noit daibitim dus-sastis ahum merashjht 484 

aka varana dregvae hizvae avereto. 485 

45.2 

af fravaxshya ! a/zheus mainyu pouruye 486 

yayae spanyae Hitl mravaz* yem aiigrem : 487 

noit na manae, noiz* seiigha, noit xratavo, 488 
naeda varana, noiz* uxda, naeda s/zyaothana, 489 

noit daenae, noiz 4 urvano hacaiiite ! 490 

45.3 

af fravaxshya a/zheus ahya pourvim 491 

ya moi vidvae mazdae vaocaf ahuro : 492 

'yoi im ve noit itha mathrem vareshentl 493 

yatha im menaica vaocaca 494 

aeibyo a/zheus avoi a/zhaf apemem !' 495 



Lines 481-495 The Hymns qf Zarathu^htra 45.1-3 

HYMN 45 

Repeated Sermon on Dualism 

Teaching Agriculture a«r the Road to Paradise 

L Repeated Exhortation to the Faithful 

To Open their Ears to the Mystery. 

45.J 

Now will I speak out: listen and hear, 481 

You who, from far and near, have come-to-seek ( my 
word ) ; 82 

Now (I exhort you) clearly to impress on your memory 
(the evil teacher) and his faults ; (for) 83 

No longer shall the evil Teacher — druj that he is ! — des- 
troy the second life, 84 
In (the speech of) his tongue misleading to the evil life. 85 
IL The Doctrinal Dualistic Foundation of Partisanship 

45.2 
Now will I speak out: At the beginning of life 486 

The holier (Mentality) said to the ( opposing Mentality 
who was) more hostile, 8j 

"Neither our thoughts, doctrines, plans, 88 

Beliefs, utterances, deeds, 89 

Individualities, nor souls agree." 90 

HI. The Good Spirit Teaches the Best "Word of Agriculture. 

453 
Now will I spea kout! Of that (which) at the beginning 
of life 491 

The knowing ahura Mazdah (mindful lord) said : 92 

"Those who do not practise the Word, 93 

As I consider and declare it, 94 

They shall have woe at the end of life." 95 



496-510 Gatha Ushtavaiti 45.4-6 

45-4 

af fravaxshyar anheus ahya vahishtem : 496 

ashai haca mazda vaeda ye im daf, 467 

patarem vanheus varezayaiito mana/zho, 498 

a£ hoi dugeda hus/zyaothana armaitis, 499 

noif diwzaidyai vlspa-hishas ahuro. 500 

45-5 

af fravaxshya hyaf moi mraof spditotemo 501 

vace srtiidyai hyaz* maretaeibyo vahishtem: 502 

yoi moi ahmai seraoshem dan cayasca 503 

upa-jimen haurvata ameretata 504 
va/zheus manyeus s/zyaothanais mazdae ahuro! 505 

45.6 

a£ fravaxshya vlspanam mazishtem 506 

stavas asha ye hudae yoi hentl 507 

spenta mainyu sraotu mazdae ahuro 508 

yehya vahme vohu frashi mana/zha 509 

ahya xratii fro-ma sastu vahishta! 510 



Lines 496-5 iotfte Hymns qf Zarathu^htra 45.4-6 

45-4 

Now will I speak out (what is) the best of life: 496 

Through Asha (justice), O Mazdah (mindful), have I dis- 
covered (1) Thee, who hast created Him (Asha); 97 

(2) That Mazdah (mindful) is the Father of the working 
Vohu Manah (good disposition); 98 

(3) And that Armaiti (love), who produces good deeds, is 
His daughter; 99 

(4) And that the all-detecting ahura (lord) is not to be 
deceived. 500 

45.5 

Now will I, who am the Utterer of this Word which is the 
best for mortal men to hear, 501 

Speak out what the most bounteous ahura Mazdah (mind- 
ful lord) said to me : 2 

"Those who, for (the attainment of) this (mystic manthric 
Word) grant Me their obedience, 3 

They shall come up with Haurvatat (health), and Amere- 
tat (immortality), 4 

With the deeds of the good (Mentality) Mainyu." 5 

IV. By Rewards and Punishments will Ahura Mazdah 

Vindicate Zarathushtra as Judge. 

45.6 

Now will I speak out about the greatest (Being) of all 506 

Through Asha (justice) praising Mazdah (mindful), who 
blesses all existent (beings) ! 7 

Let ahura Mazdah (mindful lord) hear, through Spenta 
Mainyu (the bounteous Mentality), (the fact) 8 

That I consulted Vohu Manah (good disposition) (as to) 
how I should adore (Mazdah, mindful), 9 

Through whose (Mazdah's) understanding, may He, Vo- 
hu Manah, teach me the best (teachings ?) ! 10 



511-525 Gatha Ushtavaiti 45.7-9 

45.7 

yehya sava ishaeiiti rada/zho 511 

yoi-zl jva ae/zhareca bvaiitica 512 

ameretaiti ashauno urva aesho 513 

utayuta ya rieras sadra dregvato 514 

taca xshathra mazdae damis ahuro. 515 

45.8 

tern ne staotais nema/zho a vivaresho 516 

nu-zi/ eashmaini vyadaresem 517 
va/zheus manyeus s/zyaothanahya uxtfa/zyaca 518 

vidus asha jem mazdom ahurem 519 

af hoi vahmeiig demane garo nidama ! 520 

45.9 

tern ne vohu ma/ mana/zha cixshnusho 521 

ye-ne usen core/ spenca aspenca 522 

mazdae xshathra verezenyae dyaf ahuro 523 

pasiis vireng ahmakeng fradathai a 524 

va/zheus asha haozathwaf a mana/zho ! 525 



Lines 51 1-525 *n?e Hymns of Zarathiurhtra 457-9 

45.7 
Let the Preparers (for the conversion of the world), both 

those who were, and (those who) are (yet) becoming 512 
Wish for the profits of the Compensations ; 1 1 

The successful soul of the Ashaist (abiding) in Ameretat 

(immortality) 13 

With enduringness ; (while) the Drujists shall endure griefs 
And all this ahura Mazdah (the mindful lord) creates 

through Xshathra (the coming of the kingdom). 15 

45.8 

Thou-shalt-seek-to-win (Mazdah, mindful) with such prai- 
ses of reverence (as) for instance (this psalm:) 516 
"With my (own) eyes shall I now behold (the heaven) 17 
Of the good Mentality of word and deed; 18 
Having, through Asha (justice), known ahura Mazdah 
(the mindful lord), 19 
To whom let us, in heaven, set down adorations for the fil- 
ling of the (dwelling of praise, paradise) Garodman." 20 

45.9 

Him (Mazdah), along with Vohu Manah (good disposi- 
tion), shalt thou seek-to-satisfy for us, 521 

(Because it is) He who, by His will, makes our fortune or 
misfortune. 22 

May ahura Mazdah (the mindful lord) through his Xsha- 
thra (realm) 23 

Grant, for the group of herdsmen, prospering of our cattle 
and men 24 

By the proficiency of Vohu Manah (good disposition), 
through Asha (justice). 25 



526-535 Gatha Ushtavaiti 45.10,11 

45. JO 

tem ne yasnais armatois mimagzo 526 

ye anmem mazdae sravl ahuro 527 

hyaz 4 moi asha vohuca coisht mananha 528 

xshathroi hoi haurvata ameretata 529 

ahmai stoi dan tevlshi utayuitl. 530 

45-jn 

yasta daeveng aparo mas/zyasca 531 

tare-masta yoi Im tare-manyaiita 532 

anyeiig ahmai ye hoi arena manyata 533 

saos/zyanto deiig patois spdita daena 534 

urvatho, barata, pata va, mazda ahura! 535 



w-3S*K^ 



Lines 526-535 7fa> Hymns qf Zarathushtra 45.10,11 

45.10 

How shalt thou, (O individual believer), with hymns of 
Armaiti (love), magnify t^ 

Him who is reputed to be ahura Mazdah (the mindful 
lord) for eternity ; 27 

Since through Asha (justice), and Vohu Manah (good dis- 
position), He has (promised us) 28 

That in His Xshathra (realm) we shall obtain Haurvatat 
(health) and Ameretat (immortality) ; 29 

But we shall obtain that His (heavenly) dwelling through 
vitality and enduringness. o Q 

V. Supporting: the Prophet is therefore the Chief Duty. 

45.H 
Whoever, therefore, in the future scorns (1) the Daevas 531 
And (2) the men who scorn him (Zarathushtra), 32 

And all others (luke-warm neutrals) except whoever is de- 
voted to him (Zarathushtra), 00 
Shall be considered, by the bounteous individuality of (Za- 
rathushtra, who is) Savior and JV1 aster-of-the-house 34 
As his Friend, Brother, or Father, — O ahura Mazdah 
(mindful lord) ! o , 



53 6 "\545 Gatha Ushtavaiti 




YASNA 46 

46. i 

Kam nem5i zam? kuthra nem5i ayeni? 536 

pairl /zvaeteus airyamanasca dadaitl, 537 

noit ma xshnaus ya \erezem heca, 538 

naeda da/zyeus yoi sastaro dregvaiitd; 539 

katha thwa mazda xshnaoshai ahura? 450 

46-2 

vaeda taf ya ahml mazda anaesho! 541 

ma karnnafshva hya&a kamnana ahml 542 

gerezoi toi a-1* avaena ahura 543 

rafetfrem cagvae hyaf fryo fryai daidif ; 544 

axso vaflheus asha ishtim mana/zho! 545 



Lines 536-545 The Hymns of Zarathu«rhtra 46.1,2 



HYMN 46 

War Preliminaries qf 
He&.rt-«/*earchings and Encouragement. 

L Failure in Convetsion, and Demand on Mazdah for Vindication 

46.1 

Toward what earth shall I turn to flee? Whither shall I 
turn to escape? 536 

The groups of the herdsmen do not offer me the satisfac- 
tion of support; 38 

Nobody offers me (gifts) on the part of gentleman or of 
peer; ^7 

Neither do those who are princes of the land (favor me) 
because of the Drujist; 39 

How shall I ever please Thee (by successful establishment 
of Thy cult), O ahura Mazdah (mindful lord) ? 40 

46.2 

I know, O ahura Mazdah (mindful lord), the reason why 

I am so (despised as to be) impotent — 541 

It is only because I possess so few flocks and followers! 42 

I complain of this to Thee ! Investigate this complaint, 43 

And then support me as friendship wou!d dictate ! 44 

But I specially ask instruction (as to how to attain) through 

Asha (justice) the possession of Vohu Manah (good 

disposition) ! 45 



546-5 60 Gathjw Ushtavaiti 46.3-5 

46.3 

kada mazda yoi uxshano asnam 546 

a/zheus darethrai fro ashahya frardite 547 

verezdais senghais saos/zyaiitam xratavo? 548 

kaeibyo uthai vohti jima/ mana/zha? 549 

maibyo thwa sastrai verene ahura! 550 

46.4 

a£ tefig dregvae yefig ashahya vazdreiig pai 551 

gae froretois shoithrahya va da/zyeus va 552 

duzazobae has /zvais s/zyaothanais ahemusto 553 

yastem xshathraz* mazda moithaz* jyateus va 554 

hvo tefig fro-gae pathmeiig hucistois carai. 555 

46-5 

yi va xshayas adas drita ayaiitem 556 

urvatois va huzmtus mithroibyo va 557 

rashna jvas ye ashava dregvaiitem 558 

viciro has taz 4 fro /zvaetave mruyaz* 559 

uzpHViyni Tin mazda xrunyaz 4 ahura! 560 



Lines 546-560 tfte Hymns qf Zarathihrhtra 46 .3-5 

46.3 

When, O ahura Mazdah (mindful lord) will those 'bully* 

(glorious) days arrive 546 

When humanity's life will attain (the blessings) of Asha 

(justice) 47 

Through the growing teachings of saviors ( who will be 

men) of understanding? 48 

(Who are they) to whom (Zarathushtra) will come with 

(good disposition) Vohu Manah to help? 49 

For myself I choose (this mission), to fulfil (it), with Thy 

(aid), O ahura (lord)! 50 

46.4 
But the Drujist is restraining those who are a-prospering of 

Asha (justice) 551 

To prosper (the interests) of the cattle, or of the village, 

or of the province ; 52 

Being notorious, repulsive through his own deeds, 53 

(So much so, that) who(ever) may despatch him from the 

(realm) Xshathra of life, 54 

He will (1) be doing the community a service, and (2) be 

going-on, on the progressing paths of good teachings. 55 

II* Rules How to Treat Converts. 
46.5 

Whatever well-informed person may have managed to with- 
hold an Ashaist or Drujist 556 

From keeping his vows or engagements (that are evil), 57 

So as to come to a decision to live according to the divine 
observances, 58 

That (above well-informed person) should give-due-public- 
notice (of that conversion) to some gentleman 59 

(So that this gentleman might from then on) protect-the- 
convert from further maltreatment, O ahura Mazdah 
(mindful lord) I 60 



5 6 *-575 Gatha Ushtavaiti 46.6-8 

46.6 

Sit yastem noi/ na isemno ayaY 561 

drujo hvo daman haithya g&t 562 

hvo zl dregvUe ye dregvaite vahishto 563 

hvo ashava yahmai ashava fryo 564 

hya* daenae paouruyae dae ahura! 565 

46.7 

kem-na mazda mavaite payum dadaf 566 

hyaf ma dregvae dldareshata aena/zhe ? 567 

anyem thwahmat athrasca mananhasca 568 

yayae s/zyaothanais ashem thraoshta ahura 569 

torn moi dastvom daenayai fravaoca. 570 

46.8 

ye va moi yae gaethae dazde aena/me 571 

noit ahya-ma athris s/zyaothanais frosyaz 4 57? 

paityaogef ta ahmai jasoi/ dvaesha/zha 573 

tanvem a ya Im hujyatois paya/ 574 

noit duzjyatois kaciz* mazda dvaesha/zha ! 575 



Lines 561-575 7to Hymns qf Zarathu«/*htra 46-6-8 

46*6 
But whoever, when thus warned of the converts conver- 
sion), shall not go (to his side) to stand-up-for-him, 561 
He shall-be-banished-to the genuine Houses of the Druj 
(he will be accounted a genuine Druj), 62 

(Just as) a Drujist is most attractive to the Drujist, 63 

(While) the Ashaist is dear to whomsoever is an Ashaist 64 
Since (the time when) Thou createdst the first spirits, 
O ahura Mazdah (mindful lord)! 65 

HE. Actual Struggle to Protect Converts (from Bendva?) 

46-7 
Whom, O Mazdah (mindful), wilt Thou commission as 

guardian for one-like-me, 566 

Whenever the Drujist prepares to commit violence against 

me? 67 

Unless he be some one of divine power like Thee, such as 

Thy Fire and Manah (mind), 68 

Through the deeds of both of whom Asha (justice) is 

ripened for the consummation, O ahura (lord) : 69 

This is the teaching I propose to proclaim to human 

spirits. 70 

46,8 

May not misfortune attain me through the deeds 571 

Of any one who intends-to-commit-violence against my 

substance ! 72 

Rather, may his deeds (1) with hostility rebound on his 

own body, 73 

(a) And restrain him from good life, O Mazdah (mindful), 
(3) And, with hostility, fail to restrain him from the bad- 
' life! 75 



576-585 Gatha Ushtavaiti 46.9,10 



46.9 

\e hvo y£-ma aredro coitha^ pouruyo 576 

yatha thwa zevlshtlm uzemohi 577 

s/zyaothanoi spditem ahurem ashavanem ? 578 

ya-toi asha ya ashai gens tasha mraof 579 

ishentl ma ta toi vohu mana/zha. 580 

46. iO 

ye va moi na gena va mazda ahura 581 

daya/ a/zheus ya-tu voista vahishta 582 

ashim ashai vohu xshathrem mana/zha 583 

yasca haxshai xshmavatam vahmai a 584 

fro-tais vispais cinvato frafra peretum. 585 



Lines 576-585^* Hymns qf Zarathu^htra 46.SMO 



IV* Zarathushtra is the First Prophet; 
Obedience to him Gains Paradise. 

46-9 

Who is that faithful (believer) who will be the first one 576 
To teach me (by object lesson) to consider Thee the most 

helpful (divinity), 77 

And the most bounteous lord (as) judge over deeds? 78 
(On the contrary,) the believers are, with the aid of Vohu 

Manah (good disposition), seeking (to hear) from me 79 
What Asha (justice) uttered to Thee, and what the Shaper 

of the Cattle uttered to Asha (justice). 80 

4640 

(O ahura Mazdah, mindful lord, grant) Xshathra (the 

power of the coming kingdom) through Vohu Manah 

(good disposition) as a Compensation to doers-of-right ; 

(namely,) 583 

Whatever any man or woman may contribute or give to 

me, (do Thou, O Lord, reward with) 81 

What (spiritual gifts) Thou, O ahura Mazdah (mindful 

lord), knowest to be best for life (or, people) ; 82 

And I will also urge these (rewarded people) to adoration 

of such-as-You 84 

(When) I precede all of these (rewarded contributors) on 

to the Sifters Bridge of Judgment. 85 



586-600 Gatha Ushtavaiti 46 .11-13 

46. it 

xshathrais yujen karapano kavayasca 586 

akais s/zyaothanais ahtim merdigddyai mashim 587 

yefig hve urva /zvaeca xraodaz* daena 588 

hyaz 4 aibl-gemen yathra cinvato peretus 589 

yavoi vispai drujo demanai astayo! 590 

46. \2 

hyar 4 us asha naptyaeshu nafshuca 591 

turahya uzjen fryanahya aojyaeshu 592 

armatois gaethae frado thwaxshanha 593 

az* Is vohu hem aibl-moist mana/zha 594 

aeibyo rafetfrai mazdae saste ahuro. 595 

46.13 

ye spitamem zarathushtrem rada/zha 596 

maretaeshu xshnaus hvo-na ferasruidyai erejwo 597 

af hoi mazdae ahum dadaz* ahuro 598 

ahmai gaethae vohti fradaz* mana/zha 599 

tern, ye asha mehmaidi hus-haxaim. 600 



Lines 586-600 We Hymns qf Zarathu^htra 46.11-13 

46. It 

Through their political power, the Karapans will join the 
Kavays 586 

In destroying the (second) life of men through evil-deeds ; 

(Fools ! whereas) their own souls and spirits shall terrify 
them 88 

When they shall come to the Sifter's Bridge of Judgment ! 

As (fit) companions shall they be admitted to the Home 
of the Druj forever ! 90 

4642 

When, through the (help) of Asha (justice) among the vig- 
orous (closer) relatives and (more distant) relatives 591 

Of the Friendly Turas, there shall arise 92 

Such-as-will, with zeal, prosper the substance of Armaiti 
(love) ; 93 

Then shall ahura Mazdah (the mindful lord), with the aid 
of Vohu Manah (good disposition), 94 

In-the-consummation, give support to these (Friendly Tu- 
ras). 95 

46.J3 
Whoever satisfies Spitama Zarathushtra through prepara- 
tions (for him) 596 
Among men, (1) he is worthy to be heard of; 97 

(2) And besides, he shall be given life (or, people) by (the 
mindful lord) ahura Mazdah ; 98 

(3) And shall have his substance prospered through Vohu 
Manah (good disposition) ; 99 

(4) And he shall be considered well-befriended with Asha 
( justice). 600 



601-614 Gatha Ushtavaiti 46.14-16 

46.14 

zarathushtra kaste ashava urvatho 601 

mazoi magai ke va ferasruidyai vashtl 602 

Sit hvo kava vlshtaspo yahi 603 

yengstu mazda hademoi minas ahura 604 

teng zbaya va/zheus uxtfais mananho! 605 

46. J5 

haecaf-aspa vaxshya ve spitamae/zho 606 

hyaf dathmg vicayatha adathasca: 607 



tais yus s/zyaothanais ashem xshmaibya daduye 608 

yais datais paouruyais ahurahya. 609 

46. 16 

ferashaoshtra athra-tti aredrais idi 610 

hvo-gva tais yeng usvahl ushta-stoi 611 

yathra asha hacainte armaitis, 612 

yathra va/zheus mana/zho Ishta xshathrem, 613 

yathra mazdae varedemam shaeitl ahuro. 614 



Lines 601-614 The Hymns of Zarathu^hira 46.14*16 

V. Praise for the Sttppor ters of his Cause* 
4644 

(Would you like to know) who is (one of these, namely,) 
a friendly Ashaist? 601 

(One) who would like to be-heard-from-for-the-Magian- 
Cause along with Zarathushtra 1 

In the crisis (of political establishment)? (It is) Kavay 
Vishtaspa ! 3 

(He is,) O ahura Mazdah (mindful lord), (one of those) 
whom Thou wilt (surely) unite (to Thyself) in Thy 
same Abode (of Praise, Garodman); 4 

Them (from among the people) am I inviting with utter- 
ances of Vohu Manah (good disposition) ! 5 

46.J6 

Frashaoshtra Hvogva, go thou with the faithful to 610 
Where we both desire to be, (namely), with those-who-are- 

Beloved ; 11 

Where Armaiti (love's well-being) follows along with Asha 
(justice), 12 

Where are found the treasures of Vohu Manah (good dis- 
position), 13 
And where (the mindful lord) ahura Mazdah dwells and 
prospers the Xshathra (kingdom). 14 

VI. Partisanship with Zarathushtra Essential to Gain Paradise. 

4645 

1 will inform you, O you (clansmen of) Haechataspa, and 
of Spitama, 606 

How to sift the Clever from the Foolish : 7 
— — — — — — — — (missing ?) 

With these deeds you maintain for yourselves Asha (jus- 
tice) 8 

Through the first decrees of (the lord) ahura. 9 



615-629 Gath^ Ushtavaiti 46.17-19 

46- M 

yathra ve afshmam seiighani 615 

noi/ anafshmam dejamaspa hvo-gva 616 

hada vesta vahmeiig seraosha rada/zho 617 

ye vlcinao? dathemca adathemca 618 

daiigra maiitu asha mazdae ahuro! 619 

46.18 

ye maibya yaos ahmai ascT<f vahishta 620 

ma/zyae ishtois vohii coishem mana/zha 621 

aste^g ahmai ye nae astai daidlta 622 
mazda asha xshmakem varem xshnaoshemno 623 

ta/ moi xrateus mana/zhasca vlcithem. 624 

46- \9 

ye-moi asha/ haithim haca vareshaitl 625 

zarathushtrai hya/ vasna ferashotemem 626 

ahyai mlz&em handite parahum 627 

mane-vistais ma/ vispais gava azi 628 

taci/ moi sas tvem mazda vaedishto ! 629 




Lines 615-629^* Hymns qf Zarathushtra 46.17-19 

46 4 7 

So that in (this) place of trouble, O Jamaspa Hvogva, 615 
I am uttering for (all of) you utterances, not of indifferent 

matters, 616 

But praises of the Preparer (Zarathushtra himself), who- 

will-have-stood-for-you together with Sraosha (obedience) 
Who shall sift the Clever from the Fools 18 

Through Asha (justice), his clever advisory-manager, 

O ahura Mazdah ( mindful lord ) ! 19 

alternates for lines 615-617: 
Where I shall mention your misfortunes only, so as to 

arouse Mazdah's pity, B. 

Where I shall sing in metred, not unmetred lines, M. 

4648 
This is the sifting-conclusion of my understanding, and of 

my mind: 624 

'Whoever to me concedes the best our age (affords in the 

way of recognition or contributions), to him would-I-by- 

teaching (promise) 20 

The best (treasures) of my wealth, with the Vohu Manah 

(good disposition); 21 

But I will oppose hate to those-who-hate us, 22 

(And in doing so, I consider), O Mazdah (mindful), that I 

am, through Asha (justice), satisfying Your Will.' 23 

46-*9 
Whoever, through the inspiration of Asha (justice) may 

genuinely cooperate with me, Zarathushtra, 625 

(Doing those deeds) which suit my will, 26 

(These deeds) will earn for him future Compensation, 27 
And with all (other) expected (rewards in Paradise), a pair 

of calving cows (on the 'pasture of Asha'? see 33.3) 28 
And may est Thou, O Mazdah (mindful), effect these 

(promises) (to those) whom (they) best (suit) ! 29 



630-641 Gatha Spent&m&inyush 47.1-3 




Spemanaiityusb Gatba, 

YASNA 47 

47- J 

Sleuth mainyu vahishtaca mana/zha 630 

haca ashai s/zyaothanaca vaca/zhaca 631 

ahmai dan haurvata ameretata 632 

mazdae xshathra armaiti ahur5. 633 

47*2 

ahya manyeus spenishtahya vahishtem 634 

hizva uxtfais va/zheus eeMu mana/zho 635 

armatois zastoibya s/zyaothana yerezy&t 636 

oya cisti: 'hvo pata ashahya mazdae.' 637 

47.3 

ahya manyeus tvem ahi ta spento 638 

ye ahmai gam ranyo-skeretlm hem-tashaf 639 

af hoi vastrai rama-dae armaitim 640 

hyaf hem vohu mazda heme-frashta mana/zha! 641 



Lines 630-641 Ihe Hymns qf Zarathushtra 47*1-3 

HYMN 47 
Song qf the Spirit as Inspirer qf Yf&r. 

47.J 
With Spenta Mainyu (the bounteous Mentality), and with 

the best Manah (disposition), 630 

With the Xshathra (power), and Armaiti (love), ahura 

Mazdah (the mindful lord) 23 

Gives Haurvatat (health) and Ameretat (immortality) 32 
For the deeds and speeches caused by Asha (justice). 31 

47.2 

ltlasdab (mindful) i$ tfte father of flsfta (justice)j with 

this doctrinal thought 634 

(Zarathushtra (1) declares) the best (treasure) of the most 

(Bounteous Mentality) Spenta Mainyu 35 

With utterances through the tongue in the mouth of (good 

disposition) Vohu Manah ; ^ 

And (2) works the deeds of Armaiti (love) with-both-his- 

hands. 37 

47.3 

Thou art the bounteous (father) of this Mentality, 638 

Who hast shaped (1) the fortune-bringing Cow for this 

(Zarathushtra), 39 

And (2) peace-bringing Armaiti (love) as her pasture, 40 
When (the Mentality) consulted with Vohu Manah ( good 

disposition), O Mazdah (mindful) ! 41 



642-653 Gatha Spentamainyush 47.4-6 

47.4 

ahmaf manyeus ram/zyeiiiti dregvanto 642 

mazda spenta/ noit itha ashauno ; 643 

kaseusei/ na ashaune kathe a/zhaz 4 64f 

isvaci/ has paraos ako dregvaite. 645 

47.5 

taca spdita mainyu mazda ahura 646 

ashaune cois ya-zi cica vahishta 647 
hanare thwahma? zaosha/ dregvae baxshaitl 648 
ahya s/zyaothanais akai as/zyas mana/zho? 649 

47.6 

ta dae spdita mainyu mazda ahura 650 

athra va/zhau vidaitim ranoibya 651 

armatois debaza/zha asha/zyaca 652 

ha-zl pourus ishdito vauraite ! 653 




Lines 642-653 fflre Hymns of Zarathu*/*htra 47-4-6 



47,4 

The Drujists have apostacised from this bounteous ( Fa- 
ther) of the Mentality (namely, Thyself), 642 

O Mazdah (mindful) ! But not thus the Ashaists; (for) 43 

Though a man be no more than poor, yet should he, to 
the best of his ability, entertain the Ashaists ; 44 

(And, in addition,) if a man is powerful, he should effect 
evil for the Drujists. 45 

47.5 

And through that (Bounteous Mentality) Spenta Mainyu, 
O ahura Mazdah (mindful lord), 46 

Mayest Thou teach to the Ashaist what (doctrines and 
deeds) are the best ; 47 

But shall the Drujist, (who) lacks Thy good pleasure, 48 

And dwells with the deeds of the Aka Manah (bad dispo- 
sition) have-a-share of this (best reward) ? 49 

47.6 

Mayest Thou, O ahura Mazdah (mindful lord), give that 
(Best) thro* (Bounteous Mentality) Spenta Mainyu 650 

(At) a distribution to both contending (Parties) by means 
(1) of the good Fire, 51 

(2) And by the support of Armaiti (love) and Asha (jus- 
tice), 52 

(I feel sure that) this (distribution of the Best) will cause 
many who desire (the Best) to choose conversion (to it) ! 



654-665 Gatha Spentamainyush 48.1-3 




YASNA 48 

48- * 

Yezi adais asha drujem ven/zhaitl G54 

hyaz* asashuta ya daibitana fraoxta 655 

ameretaitl daevaisca mas/zyaisca 656 

af toi savais vahmem vaxshaf ahura. 657 

48-2 

vaoca-moi ya tvem vidvae ahura ! 658 

para hyaf ma ya meng peretha jimaiti 659 

kaz* ashava mazdalveiigha/ dregvantem? 660 

ha-zl a/zheus va/zuhl vista atoetis ! 661 

48*3 

af vaedemnai vahishta sasnanom 662 

yam hudae sastl asha ahuro 663 

spento vldvae yaeci/ guzra seiighae/zho 664 
thwavas mazda va/zheus xrathwa mana/zho. 665 



Lines 654-665 The Hymns qf Zarathushtra. 48.1-3 

HYMN 48 
Incoherent Appeal for Champion*/* and Defenders 

L Hope for Rewards in This Life* 
48.! 

When (Zarathushtra) shall overcome the Druj by retribu- 
tions through Asha (justice), 654 

When he arrives at what long since was announced 55 

Through (the fate of) Daevas and the 'Doomed* (unbe- 
lievers), in (the realm of ) Immortality, 56 

Then, O ahura (lord), (Zarathushtra) will, with profits, 
prosper (the faithful believer who) prays to Thee. 57 

48.2 

Speak to me, O ahura (lord) ! For Thou art an Expert- 
knower ! . 658 

Will the Ashaist overcome the Drujist (in this world) 60 

Before the-beginning-of the Compensations (which) Thou 
hast thought out? 59 

That would be a good Message to the world! 61 

II- Punishment for Opposers and Waverefs* 
483 

But, for an Expert-knower, (that) is the best of teachings 61 
Which the beneficent ahura (lord) is-teaching, with Asha 

(justice). 63 

The Expert-knower who is one-like-Thee, O Mazdah 

(mindful), through the understanding of Vohu Manah 

(good disposition), 64 

Knows bounteous secrets which-are-expressed-in-the-doc- 

trines. 65 



666-677 Gatha Spent&mainyush 48.4-6 



48*4 

ye dai mano vahyo mazda as/zyasca 666 

hvo daenam s/zyaothanaca vaca/zhaea 667 

ahya zaosheiig ushtis varmen^ haeaite 668 

thwahml xratae apemem nana a/zhaz 4 ? 669 

48-5 

huxshathra xshentam ma-ne duse-xshathra xsheiita (J70 

va/zhuyae cistois s/zyaothanais armaite 671 

yaoMae mas/zyai aipl zathem vahishta 672 
gavoi verezyatom tarn m /zvarethai fshuyo. 673 

48.6 

ha-zi-ne hushoithema ha-ne utayuitim 674 

daz* tevishlm va/zhetls mana/zho berextfe 675 

2d a/zyai asha mazdae urvarae vaxsha/ 676 

ahuro a/zheus zathoi paouruyehya. 677 



Lines 666-677 ?he Hymns qf Zarathu^htra 48.4-6 

48.4 

Whoever, O Mazdah (mindful), exercises his mind (now) 
through the better, (and then again) through the worse 
(meditations), 666 

Who(ever) exercises his spirit with such uncertain deed and 
word, 67 

Who(ever) follows the delights, wishes, and convictions of 
such uncertainty, — 68 

Shall he, in Thy estimation, at last be separated from those 
who have done Thy Will (or, who are worthy of being 
in several places; or, of becoming confused) ? 69 

HI* Right of Believers to Present Comfort, 

48.5 

May not bad rulers rule over us ! (Rather,) may good 

rulers rule 670 

With deeds (inspired by) good doctrinal thoughts, O Ar- 

maiti (love), (Thou) Best One ! 71 

(Who), for (1) mortal men, dost perfect an additional-or- 

later-or-especial-birth, 72 

But (2) for the Cattle (perfecting) that pasturage which 

should fatten It for our food. 73 

48.6 
O Armaiti (love), prized by (men of good disposition) 

Vohu Manah ! 674 

For (1) men, She produced good dwelling, endurihgness, 

and vitality; 75 

But for (2) that (Cattle), ahura Mazdah (the mindful lord) 

with Asha (justice), caused plants to grow 76 

At the birth of the first life. 77 



678-689 Gatha Spentamainyush 48.7-9 



48.7 

ni aeshemo nl dyatam paitl remem paiti syozdum 
noit a va/zheus mana/zho didra^oduye 
asha vyam yehya hithaus na spento 
Sit hoi damam thwahmi a-dam ahura. 

48.8 

ka-toi va/zheus mazda xshathrahya Ishtis? 
ka-toi ashois thwa/zyae maibyo ahura? 
ka-thwoi asha akae aredreiig is/zya? 
va/zheus manyeus s/zyaothananam javaro ! 

48.9 

kada vaeda yezl cahya xshayatha 
mazda asha yehya- ma aithis dvaetha? 
eres-moi erezucam va/zheus vafus mana/zho 
vidyaf ssboshyas yatha hoi ashis a/zhaf? 



Lines 678-689 The Hymns qf Zarathu^htra 487-9 



48-7 

Let Aeshma (fury of rapine) be put down; oppose cruelty ! 

Ye who wish-to-assure-yourselves of the reward of Vohu 
Manah (good disposition), 679 

Through Asha (justice), to whose bond would wish to be- 
long the bounteous man 80 

Who shall abide in Thy Dwelling, O ahura (lord)! 81 

IV. Uncertainty Here and Hereafter. 

48.8 
O ahura Mazdah (mindful lord), is the wealth of Thy 

good Xshathra (realm) (meant for me?) 682 

Is (the wealth) of Thy Compensation (meant) for me? 83 
Will Thy (realm and Compensation) please the faithful 

(believer) when it shall have been made manifest through 

Asha (justice)? 84 

(This would indeed be) an incitation (M) or, weighing-off 

(B) of the deeds of the good Mentality ! 85 

48.9 

When may I know, O ahura Mazdah (mindful lord), 
whether Thou rulest through Asha (justice), 686 

Over-every-one from whom destruction threatens me? 8j 

It is no-more-than right that Thou shouldst tell me, in 
just words, the decrees of Vohu Manah (good disposi- 
tion), 88 

For (I Zarathushtra who am) the Savior would-like-to-know 
how his (my) compensation shall be given to him (me) ? 



690-701 Gatha Spentamainyush 48.10-12 

48. JO 

kada mazda manarois naro vlsdite? 690 

kada ajen muthrem ahya magahya? 691 

ya angraya karapano urupayeintl 692 

yaca xratu duse-xshathra da/zyunam. 693 

48. n 

kada mazda asha maf armaitis 694 

jimaz* xshathra hushdtis vastravaiti ? 695 

koi dregvodebls xrurais ramam dadite? 696 

kefig a vafzheus jima/ mana/zho cistis? 697 

48. \2 

Sit toi a/zhen saos/zyanto da/zyunam 698 

yoi xshnum vohti mana/zha hacadite 699 

s/zyaothanais asha thwahya mazda sdighahya 700 

toi-zl data hamaestaro aeshem mahya! 701 




Lines 690-701 The Hymns qf Zarathu^htra 48.10-12 



V* Nobles must resign Luxury, enforce Security, gain Salvation. 

48.J0 

When, O ahura Mazdah (mindful lord), will men gain 
knowledge of the Message? 690 

When will they expel the dregs of this (Haoma) intoxica- 
tion? 91 

Whereby is-practised-deceit by (1) the hostile Karapans 92 

And (2) the bad land-rulers (who are) in (the position to) 
understand. 93 

48.il 

When, O Mazdah (mindful), will Armaiti (love) with 

Asha (justice), and Xshathra (power), 694 

And Good-Dwelling, come (Ye to us, and eventuate) in a 

pastoral realm ? gc 

Who will give us peace through bloody (slaughter) of the 

*Drujists ? 96 

Unto whom will the doctrinal-thought of Vohu Manah 

(good disposition) enter (and with him abide) ? 97 

48.J2 
But these are the Saviors of lands, O Mazdah (mindful), 
Who, with Vohu Manah (good disposition) and Asha 
(justice), 699 

Strive to satisfy Thy teachings-or-doctrines through deeds, 
They become conquerors of Aeshma (fury of rapine)! 701 



702-713 Gatha Spentamainyush 49.1-3 



^JSPBr 



YASNA 49 



49. \ 

At ma yava heMvo pafre mazishto 702 

ye duserethris cixshnusha asha mazda 703 

va/2uhl ada gaidi moi a-moi arapa 604 

ahya vohu aosho vida mana/zha! 705 

49-2 

Sit ahya-ma bendvahya manayeiti 706 

/kaesho dregvae daibita ashaf raresho 707 

noit spentam doresht ahmai stoi armaitls 708 

naeda vohu mazda frashta mana/zha. 709 

49.3 

a/ca ahmai varenai mazda nidatem 710 

ashem suidyai fkaeshai rashaye/^he druxs 711 

ta va/zheus sare izyai mana/zho 712 

afitare vispeiig dregvato haxmeng aiitare mruye 713 



Lines 702-713 Tte Hymns qf Zarathu^htra 49.1-3 



HYMN 49 

Zarathushtra, Defeated by Bend va^ 
Appeals for Defenders. 

L Zarathushtra Utters Imprecations on his Successful Opponent, 

49.1 
Ever has Bendva hindered me, ( and proved himself the ) 

greater (of us two) 702 

When I, O Mazdah (mindful), through Asha (justice), 

was trying to satisfy the misled (crowds) ! 3 

(O mindful Mazdah), come to my support with Thy good 

Ada (retribution), 4 

And with the Vohu Manah ( good disposition ) ( through 

whom) Thou (fore)knowest the (impending) destruction 

of that (Bendva). r 

49.2 

But that Bendva's teacher (Grehma, that) apostate from 

Asha (justice), 706 

That Druj, has long hindered me ; 7 

He fails to insist on having with him the bounteous 

Armaiti (love), g 
Neither, O Mazdah (mindful), does he counsel with Vohu 

Manah (good disposition). - o 

49.3 

In our belief, Asha (justice) is set down as the means to 

profit; y IO 

While, on the contrary, in their teaching, the Lie-of-the- 

Druj is set down as the means to harm ; 11 

Consequently, I zealously-insist-on communion with Vohu 

Manah (good disposition), !2 

And on 'swearing-off' (renouncing) all association with the 

Druj I3 



714-725 Gatha Spentamainyush 49.4-6 



49.4 

yoi dus-xrathwa aeshemem vareden ramemca 714 

/zvais hizubls fshuyasti afshuyanto 715 

yaesham noif hvarshtais \as dozvarshta 716 

toi daeveng dan ya dregvato daena. 717 

49.5 

af hvo mazda Izaca azuitisca 718 

ye daenam vohu sarshta mana/zha 719 

armatois kascrt asha huzentus 720 

taisca vlspais thwahmi xshathroi ahura! 721 

49.6 

fro The fraes/zya mazda ashemca mruite 722 

ya ve xrateus xshmakahya a-mana/zha 723 

eres vicidyai yatha-I sravayaema 724 

tarn daenam ya xshmavato ahura! 725 



Lines 714-725 <Ihe Hymns qf Zarathu^ht ra 49.4-6 

49.4 

Who, through perverted principles, increase fury-of-rapine 
(Aeshma) and cruelty 714 

Among the herd-prosperers, by their tongues' conversation, 
themselves not being herd-prosperers ; 1 r 

Whose own crimes they do not overcome with good works; 

These may (yet) establish the divinities of the Daevas, 
through the spirits of the Drujists. 17 

(or, Away with them into the Dwelling of the Daevas ! B) 

49.5 

May zeal and fat food (reward) him y z g 

Who, in spirit, communes with Vohu Manah (good dispo- 
sition), I9 

Because he is well-informed about Armaiti (love) through 
Asha (justice) ; 20 

I judge all these belong into Thy realm, O Mazdah 
(mindful) ! <11 

II Frashaoshtr a is Urged to Become Defender. 

49.6 
O ahura Mazdah (mindful lord), I beg You and Asha 

(justice) to declare y 22 

Your wisdom's (double) purposes in connection with 23 
The proper solution of the problem 24 

How to obtain a (ready) hearing for the spirit of One-like- 

You! 25 



726-737 Gatha Spentamainyush 49.7-9 



49.7 

tafca vohu mazda sraotu mana/zha! 726 

sraotu asha gushahva-tu ahura! 727 

ke airyama, ke /zvaetus datais a/zha£ 728 

ye \erezenal va/mhim dai frasastim? 729 

49.8 

ferashaoshtrai urvazishtam ashahya dae 730 

sarem taf thwa mazda yasa ahura, 731 
maibyaca jam va/zhau thwahml a-xshathrdi 732 

yavoi vispai fraeshtae/zho aenhama! 733 

49.9 

sraotu sasnae fshenghy5 suye tashto, 734 

nok eres-vacae sarem didas dregvata, 735 

hyaf daenae vahishte yujen mizde 736 

asha yuxta yahl dejamaspa! 737 



Lines 726-737 The Hymns gf Zarathu^htra 497*9 



49.7 

Hear, O Vohu Manah (good disposition)! Hear, O Asha 
(justice)! ?26 

Hearken Thou, O ahura Mazdah (mindful lord)! 27 

What peer, what gentleman (whose influence would enforce 
regulations) will initiate regulations 28 

Whose observance would earn a good reputation for the 
group-of-those-who-labor-at-herding-cattle ? 29 

49.8 
I beg of Thee, O ahura Mazdah (mindful lord) to grant 
(1) To Frashaoshtra the most blissful communion with 

Asha (justice); j?i 

And (2) to me, to attain the Good in the Xshathra (realm) 
While (3) both-of-us-wish-to-be Thy messengers for evcr- 

in-the-age. ^ 

49.9 

Let the Prosperer (Ashaist believer) who was shaped (or 
formed) to profit the world, listen to the teachings ! 734 

Let not him who (utters or, possesses) the just Words 
have any communion with the Drujists ; 35 

Let the spirits (occupied in search) of the best Compensa- 
tion join together ; ~£ 

Let both the man (Zarathushtra) and Jamaspa unite with 
Asha (justice) ! ~j 



733-749 Gatha Spentamainyush 49.10-12 

49. JO 

tafca mazda thwahmi Mam nipae/zhe 738 

mano vohu urunasca ashaunam 739 

nemasca ya armaitis izaca 740 

maza xshathra vazda/zha avemlra! 741 

49. H 

Sbt dusexshathreiig, dus-s/zyaothaneiig, duzvaca/zho 742 

duzdaeneng dus-mana/zho dregvato 743 

akais /zvaretliais paitl urvano paityeinti 744 

drtijo demane haithya a/zhen astayo ! 745 

49. 12 

kaf toi asha zbayente ava/zho 746 

zarathushtrai? kaf toi vohu mana/zha? 747 

ye-ve staotais mazda Mnai ahura 748 

ava/ yasas hyaf ve Ishta vahishtem ! 749 




Lines 738-749 The Hymns qf Zarathuyhtra 49.10-12 



4940 
Whereupon, O ahura Mazdah (mindful lord), Zarathush- 

tra will commit to Thy Dwelling 738 

(As treasury of merit of the 'mindful' divinity, the memory 

of) the good thoughts, souls, and adorations, 39 

With the zeal and (loving) Armaiti-devotions of the 

Ashaists, 40 

All of which, O (great ruler) Xshathra, mayest Thou 

guard with enduring energy (B; doubtful, M). 41 

49. tt 

(But, on the other hand, for the evil man), the ( psycho- 
pompic) souls, (carrying) foods, will go to meet 742 

The bad administration, bad deeds, bad speeches, 43 

And bad spirits of the evil-minded Drujists ; 44 

(Who) will be genuine (worthy and accepted) companions 
(to the inmates) of the Dwelling of the Druj ! 45 

49.12 

O Asha (justice) ! What sort of help hast Thou for me, 
Zarathushtra, who am calling to Thee ? 46 

With Vohu Manah (good disposition), what help hast 
Thou perhaps for me ? 47 

O ahura Mazdah., with praises do I sue for Thy friend- 
ship, 48 

Praying for whatever is best among Your compensating 
rewards ! 40 



7S°-757 Gatha Spentamainyush 50.1,2 







YASNA 50 

5CM 

Kaf moi urva ise cahya ava/?h5 750 

ke-moi paseus ke-me-na-thrata visto 751 

anyo ashai thwafca mazda ahura? 75? 

azda zuta vahishtaafca mana/zhO? 753 

50-2 

katha mazda ranyo-skeretlm gam ishasoif 754 

ye- him ahmai vastravaitlm stoi usyaf? 755 

erezefis asha pourushu hvare pis/zyasu 756 

akasteiig ma nishasya dathem dahva. 757 



Lines 750-757 Tte Hymns qf ZarathiLrhtra 50.1,2 



HYMN SO 

Ordination of Disciples 
% Form New Settlements 

I. How to Form New Settlements. 

50A 

Except Thy Asha (justice) or Thy Vohu Manah ( good 
disposition), O ahura Mazdah (mindful lord), 750 

Whom may I, with certainty, invoke p 

To protect my cattle and myself ? ± 2 

On what help may my soul count? ro 

50.2 

How, O Mazdah (mindful), might (a man) seek (posses- 
sion of ) a fortune-bringing cow, c± 

If he desire both (1) her and (2) the pasture? 55 

By living justly among the many men who appreciate the 
comforts (or, agricultural benefits) of the sun ; 56 

By settling open lands (or, bad lands, as yet belonging to 
the bad Drujists) to be acquired or, settled-down <as a 
clever man' would do, cleverly; or, which may be given 
as gifts. 

The text is in a hopeless condition. This interpretation is as faithful 
as possible, yet is partially suggested by the context. It possesses the 
merit of agreeing with the practical interests of that civilization. 



758-769 Gatha. Spentamainyush 50*3-5 



50.3 

afcif ahmai mazda asha a/zhaiti 758 

yam hoi xshathra vohuca coisht mana/zha 759 

ye-na ashois aoja/zha varedayaeta 760 
yam nazdislitam gaetham dregvae baxshaiti. 761 

50*4 

ht vae yazai stavas mazda ahura 762 

hada asha vahishtaca mana/zha 763 

xshathraca ya Isho stae/zhaf a-paithi 764 

akae aredraig demane garo seraoshane ! 765 

50*5 

aroi-zi xshma mazda asha ahura 766 

hyaf yushmakai mathrane vaorazatha 767 

aibl-dereshta avls/zya ava/zha 768 

zastaishta ya-nae /zvathre dayai! 769 



Lines 758-768 The Hymns qf Zarathushtra 50.3-5 

503 

But through Asha (justice) shall (legal right), O ahura 
Mazdah (mindful lord), be (the portion of) this (pio- 
neer) ; 758 

(Getting possession) of what (settlements) the good (teach- 
ing, or teacher, Zarathushtra) taught him (to take posses- 
sion of) with (wit) Vohu Manah and (good management 
or power) Xshathra ; 59 

And who, through the vigor of compensation (by paying 
an equivalent), (may acquire) 60 

The nearest estate which the (nomadic) Drujists may (yet) 
share (for some time). 61 

II, These Settlers are to Act as Missionaries* 
50-4 

Thereupon, when the Wisher (for a recently settled home) 
stands upon the path leading to the (above-mentioned) 
open (or, bad, lands), then 765 

I (Zarathushtra) will hear (these) faithful (home-seekers) 
(going) to (their new) dwelling (which, when occupied, 
will be full) of (grateful) praise ; 64 

And I, (Zarathushtra), praising You, O ahura Mazdah 
(mindful lord) with Asha (justice) and the best (disposi- 
tion) Manah, and Xshathra (power), 63 

Will, (for this joyful information about new settlements) 
worship You ! 62 

50,5 

As You (also) have rejoiced with-and-for-Your-prophet's 

(j°y)> 767 

Therefore, O Mazdah ahura (mindful lord), I have, 

through Asha (justice), aroused myself, 66 

On-account-of Your visible and manifest help, 68 



770-781 Gatha Spentamainyush 50.6-8 



50-6 

ji mathra vacem mazda baraitl 770 

urvatho asha nema/zha zarathushtro 771 

data xrateus hizvo raithim stoi 772 

mahya razeiig vohu sahit mana/zha! 773 

50.7 

a/ ve yaoja zevishtyeiig aurvato 774 

jayais perethus vahmahya yushmakahya 775 

mazda asha ugreng vohli mana/zha 775 

yais azatha mahmai /zyata ava/zhe! 777 

50.8 

maf vae padais ya frasruta izayae 778 

pairijasai mazda ustanazasto ! 779 

af vae asha aredra/zyaca nemanha! 780 

af vae vanheus mana/zho hunaretata! 781 



Lines 769-781 The Hymns qf Zarathu ^htra 50.6-8 

Through hand-sought (labor), which restores us (the faith- 
ful) to (prosperous) well-being (from the destitution con- 
sequent on the furious rapine of the Drujists) ! 69 

50.6 

(I) Zarathushtra, (1) (who) through reverence am the friend 

of Asha (justice), yyj 

And (2) who give direction(s) to the settlements through 

my tongue, — y 2 

(I pray), O Mazdah (mindful), that (the Wisher-Settler) 

may (also) raise up his speech in a word (as I do), 70 
And with (the aid of) Vohu Manah (good disposition) 

may teach the commands of my understanding ! j$ 

50.7 

(By thus enlisting missionaries) for You, O Mazdah (mind- 
ful), with Asha (justice) and Vohu Manah (good dispo- 
sition), 77 6 
I-will-yoke-on speedy runners, thick-set and strong, 74 
With spurs of adoration of You, 75 
Through which (runners) may You (and Your cause) drive 
on (to progress) : and might You aid me (too, last, but 
not least) ! yy 

50.8 

With these Verses, which are famous as (verses) of zeal, 78 

I will, with stretched-out hands, encompass You, O Maz- 
dah (mindful) ! 7 yn 

You also, O Asha (justice), with the reverence of the 
faithful ! 3o 

You also, (all Ye divinities), with the full ability of Vohu 
Manah (good disposition) ! 81 



782-793 Gatha Spentamainyush 50.9-11 

50.9 

tais vae yasnais paiti stavas ayenl 782 

mazda asha va/zheus s/zyaothanais mana/zho 783 

yada ashois ma/zyae vase xshaya 784 

Sit hudanaus ishayas gemda hjem. 785 

50- JO 

Sit ya varesha yaca pair! ais s/zyaothana 786 

yaca vohu cashmam arejaz* mana/zha 787 

raoeae living asnam uxsha aeurus 788 

xshmakai asha vahmai mazda ahura! 789 

50.lt 

Sit ve staota aojai mazda a/zhaca! 790 

yavaf asha tavaca isaica! 791 

data a/zheus aredaz* vohti mana/zha 792 

haithyavareshtam hyaz* vasna ferashotemem ? 793 



% 



Lines 782-793 Ihe Hymns qf Zarathu^htra 50.9-11 

III. But Zarathushtra Remains the Only Mediator* 

50*9 

I will come towards You, O Mazdah (mindful), and Asha 
(justice), 782 

Praising (1) with these hymns, and with the deeds of (good 
disposition) Vohu Manah; 83 

And when I shall rule-at-will over my Compensation, 84 

Then shall I become recipient (thereof), caring for that of 
the well-disposed (faithful believer). 85 

5(M0 

Thus, (1) whatever deeds I may have done before, 786 

And (2) whatever (objects) interest the eye through Vohu 
Manah (good disposition), (still they are as nothing 
when compared to) 87 

The lights (of the sky), the sun, the dawn ( c the shimmer- 
ing bull of days') ; 88 

All these, O ahura Mazdah (mindful lord), and Asha 
(justice), exist for Your adoration ! 89 

50.n 

I will preach that I am Your praise-singer, O Mazdah 

(mindful) ! 790 

And-may-I-be-this, O Asha (justice), as far as I am able, 

and can ! 91 

May the Creator-of-life, through the help of Vohu Manah 

(good disposition), 9a 

Prosper whatever genuine work is most suitable to His 

Will ! 93 



794-8o2 Gatha Vohukshathra 51.1-3 




UobuRsbatftra Gatba 

YASNA 51 

5J. i 

Vohii xshathrem vairim bagem aibl-bairishtem 794 

vidlshemnais IzHcit asha antare-caraiti 795 

s/ryaothanais mazda vahishtem ta/ ne nucif vareshane ! 796 

51.2 

ta-ve mazda paourvim ahura ashai yeca 797 

taibyaca armaite doisha-moi ishtois xshathrem 798 

xshmakem vohu mana/zha vahmai daidi sava/zho ! 799 

5 J. 3 

a-ve geusha hemyantu yoi ve s/zyaothanais sarente 800 

ahura asha-hizvae uxdais va/zheus mana/zho 801 

yaesjiam tu pouruyo mazda fradaxshta ahll 8Q2 



Lines 794-802 The Hymns qf Zarathu^htra 51.1-3 

HYMN 51 
Proclamation qf the Kingdom, 

I. The Children of the Kingdom* 

5i.i 

Asha (justice) will procure the good Xshathra (realm), 
which is a 'choice' and most productive destiny, 794 

For those who, with zeal, through their deeds, practice the 
best (doctrines), 95 

O (mindful) Mazdah ! (Grant that) I may effect (carry into 
execution, realize) that (realm) ! 96 

5U2 

First of all, O ahura Mazdah (mindful lord), assure me 
the Xshathra (realm) of Compensation, 797 

And then Thine, O Asha (justice) ! and Thine, O Armaiti 
(love) ! 98 

Through Vohu Manah (good disposition), oh do You 
grant profit to the worshipper of You ! 99 

5J-3 

Thou, O Mazdah (mindful), art the first Teacher of those 
who 802 

With their deeds, and in their tongue, commune with the 
utterances of Vohu Manah (good disposition) ; 801 

May they attract (the attention of) Your ears, O ahura 
Mazdah (mindful lord), and O Asha (justice) ! 800 



8o3-8n Gatha Vohukshathra 51.4-6 



5J.4 

kuthra arois afseratus? kuthra mer^dika axshtaf? 803 

kuthra yaso hyen ashem? ku spenta armaitis? 804 

kuthra mano vahishtem ? kuthra thwa xshathra mazda? 805 

5U5 

vispa-ta yeresas yatha ashaf haca gam vidaf 806 

vastryo s/zyaothanais ereshvo has huxratus nema/zha8Q7 
ye dathaeibyo eres-ratum xshayas ashivae cista? 808 

5U6 

ye vahyo va/dieus dazde yasca hoi varai rada* 809 
ahuro xshathra mazdae at ahmai akai as/zyo 810 

ye hoi noit vidaiti apeme a/zheus urvaese. 811 



Lines 803-8 11 7te Hymns qf Zarathuyhtra 51.4-6 



(Well) mayest thou ask all these (following questions:) 806 

5M 

Where are the Compensations for griefs ? Where may we 
find pity? 803 

Where may (men) attain Asha (justice)? Where may a 
man establish the bounteous Armaiti (love)? 4 

Where (may he establish) the best (disposition) Manah? 
Where, O Mazdah (mindful), (may He establish) Thy 
Xshathra (realm)? 5 

5J.5 

Where may the Pasturer, having become a just man 
through his deeds, acquire cattle? 806 

Will he (succeed in) doing so if, being of good under- 
standing, he reverently prays to 7 

Him who is a just Judge, ruling over both Compen- 
sations for the benefit of the 'clever* (believers)? 8 

5U6 

(The mindful lord) ahura Mazdah (is He) who, at the last 
crisis of life, through His ( power ) Xshathra, dis- 
tributes 810 

(1) What is better-than-good to any one who prepares (the 
world) for His Will, 9 

But (2) what is worse-than-bad to (every one) who does not 
distribute (contributions to Zarathushtra, see 44.19, or 
46.1, 10, 18). II 



812-820 Gatha Vohukshathr&> 51.7-9 



5U7 

daidi-moi ye gam tasho apasca urvaraesca 812 

ameretata hanrvata spenishta mainyu mazda 813 

tevishi utayuitl manawha vohu sennhe. 814 

5J-8 

s,t zl t5i vaxshyft mazda vidushS zl-na mruyaf 815 



hyaf akoya dregvaite ushta ye ashem dadre 



5U9 



m 



hv5 zl mathra $/zyat5 yi vidushe mravaitL 817 



yam xshnutem ranoibya dae thwa athra suxra mazda 
ayanha xshusta aibl ahvahii daxshtem davoi 
rashaye/z^he dregvantem savayo ashavanem. 



Lines 812-820 Vhe Hymns of Zarathu^htra 51.7-9 



51.7 

Mazdah (mindful), (Thou who art the) Fashioner of the 
Bovine (creation), the waters and the plants ! 812 

Through the most (bounteous Mentality) Spenta Mainyu, 
grant me Ameretat (immortality) and Haurvatat (health) 

Which are fall-of-vitality, and are, through Vohu Manah 
(good disposition), enduring in the holy doctrines. 14 

IL Opposition to the Prophet is Enmity to Humanity. 

5J.8 

1 shall speak for Thee, O Mazdah (mindful), about what 
(1) is threatened against the Drujist, and (2) what is 
wished-for (and promised) to him-who maintains Asha 
(justice). 8lfi 

(I shall speak thus because it is proper) to speak to the (in- 
telligent man, referred to as the) Expert-knower ; 15 

(And besides, the prophet) rejoices through the Word 
which is told to the Expert-knower. I7 

5J.9 

And do Thou, O Mazdah (mindful), within (the nature of) 
both contending Parties, set satisfaction, as a token (of 
the accuracy of my prophecy of the Judgment by) 819 

The metal, molten through Thy red fire (which, as a sifter, 
shall) l8 

Harm the Drujist, (but) profit the Ashaist. 20 



821-829 Gathaw Vohukshathr^ 51.10-12 



5U JO 

a? ye ma-na marexshaite anyatha ahmai mazda 

hvo damois drujo hunus ta duzdae yoi hditi 
maibyo zbaya ashem va/zhuya ash! gaz* te. 

5J-JJ 

ke urvatho spitamai zarafchushtrai na mazda? 
ke va asha afrashta? ka spenta armaitis? 
ke Ta va/zh2us mana/zho acista magai ereshvo? 

5J.J2 

noit ta-im xshnaus yaepyo kevino pereto zemo 
zarathushtrem spitamem hyaz* ahmi ururaost ashto 
hyaf hoi im caratasca aoderesca zoishenu vaza. 



Lines 821-829 1he Hymns qf Zarathushtra 51.10-12 



5 U 10 

(Wherefore I am fearless ; even those who would kill me 
here are only bringing me closer to my reward) 

Whereas, he who would wish to kill me, not considering 
this coming event, O (mindful) Mazdah, 821 

He (punishes himself by becoming) malicious towards the 
creatures that are existent, (and thereby becomes) a son 
of the Druj (and will therefore share their fate), 22 

While I, (even though killed) will, for myself, call Asha 
(justice), that He may come with a good Compensation. 

sun 

(Such being the fate of my enemies, I would like to know) 
O (mindful) Mazdah, who is a friend to Spitama Zara- 
thushtra? 824 

(Is it not he) who has consulted with Asha (justice)? What 
(is) bounteous Armaiti (love) ? 2 S 

Or who, as a just (supporter) for the Magian Cause, show- 
ed himself to be considerate of Vohu Manah (good dis- 
positon ) ? 2 £ 

5U2 

(Returning to my enemies,) not very much did (Kik,) that 
pederast (or, vulgar fellow) of the Kavay-tribe ingratiate 
himself with me g 2 y 

When at the bridge (or passage) of (the) earth (a mountain 
pass?) he refused hospitality (1) to Zarathushtra Spitama 

And (2) to both (the oxen ?) shivering with cold, whom he 
(Zarathushtra) was driving along (all uncertain). 29 



830-838 Gather Vohukshathr^ 51.13-15 



5J- 13 

ta dregvatO maredaiti daena erezaus haithim 830 

yehya urva xraodaiti cinvato peretae akae 831 

/ivais s/zyaothanais hizvasca ashahya nasvae patho. 832 

5J.J4 

nfiif urvatha datoibyasca karapano vastraz* arem 833 

gav5i arois asenda /zvais s/zyaothanaisca seiighaisca 834 

ye- is sefigho apemern drujo demane ada/! 835 

hyaf mizHem zarathushtro magavafoyo coisht para 836 

gar<5 demane ahuro mazdae jasaf pouruyo 837 

ta ve vohu mana/zha ashaica savais civishL 838 



Lines 830-838 The Hymns gf Zarathuj-htra 51.13-15 



5U3 

Thus the spirit of the Druj destroys the genuine (reward) 
of the straight (path) ; 830 

And his soul trembles at the Bridge of the Sifting which 
will make manifest (his deeds), 31 

(Giving access to the other world, M) 

And through his deeds, and (through whose evil words of 
their) tongue, the Druj have perished from the path of 
Asha (justice). 32 

5U4 

(Even) the friend(ly disposed) Karapans do not cultivate 
their pasture properly by the proper rules ; 833 

They effect, by their deeds and doctrines, griefs for the 
Bovine (creation) ; 34 

Which doctrine will at last bring (the Karapans) into the 
Dwelling of the Druj ! 35 

5U5 

(On the contrary, when) ahura Mazdah (the mindful lord) 
shall, as first-comer, come into Garodman (the Dwelling 
of Praise). 537 

I, Zarathushtra, expect, through (having produced) profits 
for Asha (justice), and through Vohu Manah (good dis- 
position), 38 

The Compensation which I taught to the Magians. 36 



839-850 Gatha Vohukshathrfc, 51.16-19 

5U16 

term kava vishtaspo magahya xshathra nas&t 839 

va/zheus padebls mana/zho yam cistlm asha manta 840 

spento mazdae ahuro atha-ne sazdyai ushta. 841 

5L17 

herexdam moi ferashaoshtro hvo-gva daedoisht kdirpem 842 

daenayai va/zhuyai yam hoi is/zyam datu 843 

xshayas mazdae ahuro ashahya azdyai gerez&yoa I 844 

5U J8 

tarn cistlm dejamaspo hvo-gvo ishtois /zvarenae 845 

asha verdite taz 4 xshathrem mana/zho va/zuhis vido 846 

taz* moi daidi ahura hyaz* mazda rapen tava ! 847 

hvo taf na maidyoi-mae/zha spitama ahmai dazde 848 

daenaya vaedemno ye ahum ishasas aibl 849 

mazdae data mraof gayehya s/zyaothanais vahyo. 850 



Lines 839-849 The Hymns qf Zarathushtra 51.16-19 

IIL Supporters of the Prophet are Heroes and Saints. 
5U6 

But Kava Vishtaspa attained (more than) these (both re- 
wards); together with the rule over the Magian tribe, 839 

Through Asha (justice) as advisory-manager, and through 
the Verses of (good disposition) Vohu Manah, he at- 
tained Chisti (Sophia, or wisdom) ; 40 

Thus, for us (the faithful) is ahura Mazdah (the mindful 
lord) bounteous-at-wish. 41 

5U7 

Frashaoshtra Hvogva has shown (and promised) to me (as 
wife his daughter's) prized body. 842 

(Now,) in-order-that I may attain (to be) the recipient of 
Asha (justice), may the ruling ahura Mazdah (mindful 
lord) 44 

Grant (to me) her desired (body) for the benefit of her 
good spirit (that she may be saved through me as hus- 
band, see 53.3) ! 43 

5U8 

May Jamaspa Hvogva, glorious with riches, choosing this 
Chisti (Sophia, wisdom, daughter of Zarathushtra, whom 
he marries in Yasna $3) 845 

Through Asha (justice) (also) partake in that Xshathra 
(realm) of (the good disposition) Vohu Manah ; 46 

May ahura Mazdah (the mindful lord) grant to me that 
they may find support with Thee (Ahura Mazdah) ! 47 

5U9 

O Maidyomangha-Spitama ! He (Zarathushtra) who has 
given that (prize of verse 18, his daughter Chisti) to this 
(Jamaspa), 848 

Who, as having known through his spirit the (first) life, is 
wishing again the (the second), 49 



851-859 



Gatha Vohukshathra 



51.20-22 



5J.20 

taf ve-ne hazaoshae/zho vlspae/zho daidyai savo 851 

ashem vohu mana/zha uxtfa yais armaitis 852 

yazemnae/zho nema/zha mazdae rafk/rem cagedo. 853 



5U2i 
armatois na spdito hvo cistl uxofais s/zyaothana 
daena ashem spenvaz* vohu xshathrem mana/zha 
mazdae dadai ahuro tern va/zuhim yasa ashlm. 



856 



5J-22 
yehya moi ashaz 1 haca vahishtem yesne paitl 
vaeda mazdae ahuro yoi ae/zhareca hentica 
ta yazai /zvais namenis pairica jasai vanta! 



857 



Lines 850-859 The Hymns qf Zarathu^htra 51*20-22 

Says that thou (hast) the better (part) of life, having (prac- 
ticed) the decrees of (mindful) Mazdah through thy 
deeds. 50 

5J-20 

That (better part which is) a profit of yours, all (you like- 
willed four leaders of the four preceding verses 15-19, 
Vishtaspa, Frashaoshtra, Jamaspa, and Maidyomangha), 
(I repeat, that better part induces you) to give (utter- 
ance to) 851 

Utterances with which Armaiti (love), with Vohu Manah 
(good disposition) being worshipped with reverence, 52 

Will grant Asha (justice) as a support of Mazdah (mind- 

fol)- 53 

5U2i 

I desire a good Compensation (such as) this : to grow 
bounteous through the influence of Armaiti (love); 856 

Such a person is prospering Asha (justice) with his doc- 
trinal (thought Sophia, wisdom) through his utterances, 
deeds, and spirit ; 54 

(To such a person) will (the mindful lord) ahura Mazdah 
through Vohu Manah (good disposition), grant the 
Xshathra (realm or power). 55 

5*-22 

If (the mindful lord) Mazdah ahura knows among (any 

of the men) who were, and who (yet) are (living, 858 
Any persons) to whom because of their hymns the best 

(reward) from Asha (justice, is) yet (to come), 57 

These (men, like the above-mentioned four heroes), even 

by their names will I worship (publicly and individually); 

and into their presence will I enter with praise ! 59 



860-871 Gatha Vahishtoishti 53.1-3 




Uabisbtoisbti Gatba 

YASNA 53 

53. i 

Vahishta Ishtis sravl zarathushtrahe 860 

spitamahya yezl hoi daf ayapta 861 

asha/ haca ahuro mazdae yavoi vispai a hva/zhmm 862 

yaeca hoi daben sa$/tenca daenayae va/zhuyae uxoa s/zyao- 
thanaca. 863 

53.2 

a&a hoi scaiitu mana/zha uxtfais s/zyaothanaisca 864 

xshnum mazdae vahmai a fraore/ yasnasca 865 

kavaca vishtaspo zarathushtris spitamo ferashaoshtrasca 866 

dae/zho ereztis patho yam daenam ahuro saos^yanto dada£ 867 

53.3 

temca-tu pourucista haecaf-aspana 868 

spitaml yezivi dugedram zarathushtrahe 869 

va/zheus paityastem mana/zho ashahya mazdaesca taibyo da/ 
Severn 870 

atha hem ferashva thwa xrathwa spenishta armatois 
hudanvareshva. 871 



Lines 860-871 Tie Hymns qf Zarathu^htr a 53.1-3 

HYMN 53 

Zarathushtra*. Gives his Daughter 
% Secure &> Champion. 

L Marriage Ceremony. 
5SA 

The best riches that have been heard of are those of Zara- 
thushtra, 86o 

Since (the mindful lord) ahura Mazdah grants to him by 
Asha (justice) 6j 

For all eternity (1) felicities, (2) a good life, and (3) (the 
conversion of) those who deceived him ; 62 

(And Zarathushtra prays that his followers) may learn to 
formulate-correctly the utterances and deeds of the good 
spirit-of-religion. 6~ 

53*2 

And may Vishtaspa and (Maidyomangha) the Zarathush- 
tnan son of-the-Spitama-family, and Frashaoshtra, 866 

Establish the straightly just paths of the spirits for whom 
(the lord) ahura has appointed Saviors 67 

Who strive through utterances and deeds (inspired by 
Vohu) Manah (good disposition) 64 

To utter cheerfully hymns for the adoration of (the mind- 
ful) Mazdah (in order to give him) satisfaction. 65 

53.3 

O Pouruchista, daughter of Haechataspa, 868 

Thou youngest of the daughters of Zarathushtra, 69 

(Zarathushtra) gives to thee this (Jamaspa as a husband 
who will) impress (on thee) communion with Vohu Ma- 
nah (good disposition), Asha (justice), and Mazdah 
(mindful) ; ^ Q 

So take counsel with thy understanding (so that it may be- 
come) most bounteous (when it has become full) of well- 
disposed Armaiti (love). 7I 



872-883 Gatha Vahishtoishti 53.4-6 

53,4 

tern zl \e speredanl varani ya fetfroi vlda* 1 872 

paithyaeca vastryaeibyo a/ca /zvaetaove 873 

ashauni ashavabyo mana/zho va/zheus /zvenva/ ha/zhus mem 
b&dus 874 

mazdae dadai ahuro daenayai va/zhuyai yavoi vispai a. 875 

53-5 

sa/zvenl vazyamnabyo kainibyo mraomi 876 

xshmaibyaca vademno menca-1 mazdazdum 877 

vaedodum daenabis abyasta ahum ye va/zheus mana/zho 878 

asha ve anyo ainim vivenghatu ta/ zl hoi hushenem a/zhaf. 879 

53-6 

itha-I haithya naro atha jenayo 880 

drujo haca rathemo jeme spashutha fraidim 881 

drujo ayese hois pitha tanvo para vaytl-beredubyo dus-/*va- 
rethem nas&t /zvathrem 882 

dregvodebyo dejif-aretaeibyo anais a manahim ahtim 
merengeduye. 88 



Lines 872-883 The Hymns qf Zarathu^htra 53.4.6 

53.4 
(The bride speaks:) Him will I emulate ! (The bridegroom 

speaks:) (Her) will I choose gj 2 

Who-shall-generously-distribute-service to father, husband, 

pasturer, gentleman, Ashaist and pagan ! 73 

(The bride speaks:) The sunlit fruit of (good disposition) 

Vohu Manah shall be mine (I shall have a child? M)74 
(The bridegroom speaks:) May (the mindful lord) ahura 

Mazdah grant it to (thy) good spirit for all eternity ! 75 

53.5 

(Zarathushtra speaks :) I utter admonitions to those who 
are being married, and to maidens ; 876 

(That which) I am counseling to you, you should heed, re- 
member, and realize, 77 

Through spiritual precepts) striving for the life of (good 
disposition) Vohu Manah, 78 

Vying with each other in Asha (justice), and spiritual pre- 
cepts: thus shall you be happy ! 70 

53.6 

Thus shall you be genuine men and women (husband and 
wife?) 880 

For, can you discover any advantage in belonging to the 
party of the Drujists ? j 

For what the Drujists desire shall be kept away from their 
bodies: ahura Mazdah (the mindful lord) shall present 
bad food to those who (then shall be) crying 'woe', 
and shall withdraw comfort from the law-scorning Druj; 2 

Thereby (with these other contrasting actions) you destroy 
the spiritual life (for yourselves). o 



884-89S Gatha Vahishtoishti 53.7-9 



53.7 

afca ye mlz&em a/zhaf ahya magahya 

yavaf a^us zarazdishto Mnoi haxtayae 

paraca mraocas aoraca yathra mainyus dregvato anasa/ 
para 

ivizayatha magem tern af ve vayoi a/zhaiti apemem vaco. 

53.8 

anais a duzvareshna/zho dafshnya heiitu 

za/zyaca vlspae/zlio xraosmtam upa 

huxshathrais jenerom xruneramca ramamca ais dadatu 
s/zyeitibyo vizibyo 

Iratu Is dvafsho hvo dereza mercthyaus mazishto moshuca 
astu. 

53.9 

duzvarenais vaesho rasti toi narepis rajls 

aeshasa dejl/-areta pesho-tanvo 

ku ashava ahuro ye Is jyateus hemithyaf vase-itoisca 

taz 4 mazda tava xshathrem ya evezejyoi dahl drigaove 
vahyo? 




Lines 884-895 Ibe Hymns gf Zarathu^htra 53.7-9 

53.7 

But to you (the newly-married pair) shall be (granted) the 
Compensation of the Magian Cause 884 

In-the-measure-that most hearty zeal (therefor) be rooted 
in your body ; 5 

But if you dismiss (abandon) the Magian Cause, you shall 
at the last cry 'woe!' 6 

When the spirits of the Druj dodge downwards, and dis- 
appear ! 7 
II. The Bride-groom is Goaded to Conversion by the Sword. 

53.8 

Thereby let all the malefactors be deluded through Causes 
other (than the Magian) 888 

Through whose good rulers peace shall be given to the 
dwellings and villages ; 90 

(On the contrary, let the malefactors through whom are ef- 
fected) murder and bloody deed, let them all be aban- 
doned, and cry upwards in vain ; 89 

Let the greatest torture attack those captives of destruc- 
tion — and let that occur soon, too ! 91 

53.9 

(Vagabond nomads) shall reach the Place of Decay with 
the Malefactors who, being law-scorning, and, as to their 
bodies, doomed, 892 

Are seeking to degrade the worthy (Magians). 93 

Where is the (Ashaist) lord who will deprive them of free- 
dom and of life, 94 

(And establish) the (Kingdom) Xshathra, by which, 
O (mindful) Mazdah, Thou shalt give, to the Poor 
man, who lives justly, that Better (part) ? 95 



PART III 

Higher Criticism 
qf the Gatha*/\ 



WHY GA THIC CRITICISM IS INEVITABLE 1 29 



Rtgber Criticism of the mu% 

Chapter I 
Why G&thic Criticism is Inevitable. 

L Higher Criticism Universal, even if Unconscious. 

The clear understanding of any book presupposes a grasp of 
the principles of interpretation. A novelist is not expected to be 
as accurate as a geographer, nor a poet as a sociologist or theo- 
logian. With most books this preliminary attitude of the reader 
is so obvious that the question of interpretation is never raised 
or even mooted. Nevertheless it exists, for many books have, 
from time to time, been misunderstood, and hence have caused 
misunderstandings — exploded literary jokes, still deceiving the 
unwary, generation after generation. 

The question of interpretation has been raised principally in 
connection with the most important books, such as the Bible, 
Homer, or the Hindu epics. It might well, therefore, be applied 
to the Gatkas which form the nucleus of a historical religion 
which has survived several millenniums. But the study of the 
Gatlias is nowadays less of a problem of orthodoxy, than one of 
comparative religion by such as do not profess their dogmatic au- 
thority. On this latter account, indeed, application of the canons 
of interpretation to them might seem a need less burning, were 
it not that they present some very real special difficulties which 
are set forth at length in this chapter, and which compel the ap- 
plication of the methods of the 'higher criticism. ' 



1 30 HIGHER CRITICISM OF THE GA THAS 

It is granted that it is most unfortunate that we have to judge 
of our facts before making deductions from them; it would seem 
to destroy all hopes of attaining results that are objective. But 
this misfortune is common to most inquiries. Even so certain a 
study as the differential calculus rests on an illogical basis — name- 
ly, that one would ever reach a limit by approaching it by infinit- 
esimal quantities. We must therefore resign ourselves to una- 
voidable human limitations, and make the best of them. 



IL Special Gathic Difficulties Demanding Interpretation* 

The special Gathic difficulties which demand interpretation or 
higher criticism may be distinguished as difficulties of 

1 , The works themselves, their language, author, and condi- 
tion — Internal. 

2, Their date, and traditional orthodox interpretation— Mazdean 

3, Their bearing on the development of Christianity — Christian 

4, Modern conditions of thought— Modern. 

U Internal Causes of the Extraordinary Difficulties of Interpreting the Gathas. 

1 Great wealth of forms for a single case of the same class. 
Justi mentions ten forms for the accusative plural of nouns of the 
first a-class. 

2 Conversely, many particular forms are found repeated in 
different cases. For instance, o could be found as termination in 
some one of the declensions for every case except dative or«abla- 
tive singular. This source of uncertainty is of vital dogmatic im- 
portance in the case of the termination a which occurs in the vo- 
cative and instrumental singular, and nominative and accusative 
plural of the first declension, so that it is always uncertain whe- 
ther Asha is addressed as an independent being, or only as an 
instrument of the Supreme. 

3 The uncertainty of many tenses, as to whether they should 
be interpreted in the definite conjunctive mood, or in the indefin- 
ite injunctive mood, which may mean either past, present or future. 



WHY GA THIC CRITICISM IS INEVITABLE 1 3 1 

4 Justi mentions a number of cases where scholars have 
claimed that case-forms are interchanged. 

5 In the later periods, grammatical degeneration set in, result- 
ing in chaos; this may account for some of the hopeless passages. 

6 Syntax, at best, is scanty, allowing of different interpreta- 
tions. 

7 As in other languages, so here words have several mean- 
ings, so that the same words are interpreted life or people, and 
religion or individuality. This opens the way for great uncert- 
ainties and differences of opinion, some of which may never be 
settled authoritatively. 

8 The great number of apparently synonymous words whose 
distinctive shades of meaning seem to be hopelessly lost for reas- 
ons both internal and external. Internally, many of them occur 
only once, so that we are deprived of internal comparative assist- 
ance, while 

9 The lack of contemporary writings deprives us of external 
guides to interpretation. 

1 The difficulties of Avestan writing are great in themselves, 
for the letters are both numerous and difficult to form and to dis- 
tinguish both in enunciation and representation. 

1 1 The natural vicissitudes incident to the repeated copying of 
the manuscripts must have led to many errors and changes, 
which would explain many of the variant readings given by Gel- 
dner. 

12 The political vicissitudes of the Persian race and the Maz- 
dean religion were so extreme as to lead to the hopeless destruc- 
tion of all but the fragments we possess, which, themselves, must 
have been affected by the persecutions. 

13 The evident literary manipulation of the Grathas, whose 
order is not logical or topical, but mechanical, apparently accord- 
ing to the numbers of the lines of the stanzas, which are 3 in 
Yasna 28-34; 5 lines in Y 43-46; 4 lines in Y 47-50; 3 lines in 
Y 51 ; and 5 lines again in Y 53. 

1 4 There are places and words generally given up as hopeless- 
ly insoluble or corrupt. Among such passages are perhaps 46. 17; 



1 32 HIGHER CRITICISM OF THE GA THAS 

50.2 ; 51. 1 2, 1 7, 1 8. One'most important line in 46. 1 5 is omitted. 
Difficult are javar in 48.8; dahya in 48. 10; beedus in 53.4, and 
yaeme in 58. 6. 

15 The clearly expressed desire of certain scholars to keep 
the text of the Grathas, as much as possible, from the public. One 
scholar who had begun the text in Roman transcription, stopped 
off short, and purposely continued it in the difficult Avestan 
characters. Are they trying to monopolize the subject ? 

16 The personal animosities of the chief scholars have led 
them to ignore each other. This has hindered the progress of 
the comparative commentary method to so fatal an extent that 
the one goes out of his way to announce that his interpretation 
of 29.6; 30,7,8, 10; 34.4 and 44.7 is so certain as to be unques- 
tioned, whereas the other has a differing rendering. 

17 The mutual uncharitableness of the scholars which does 
not stop short of quoting other interpretations, while suppressing 
the names of their authors, to whom, however, unworthy mo- 
tives are ascribed. 

1 8 The frank disregard of case-forms by the most prominent 
translators, even after they have formally announced that they 
will not even consider the interpretation of any man who does so. 

1 9 Perhaps the chief internal difficulty is the interpretation of 
the divine names. Should they be considered as personal divin- 
ities or as the psychological faculties of the believer? Bartholo- 
mse's statement of the problem (G d A.vii) is useful: 

"According as ameretEt indicates the divinity or the ab- 
stract idea, the word has been rendered Ameretat or immort- 
ality. It is, however, quite impossible to decide with certain- 
ty everywhere; for the poet himself did not hold to a firm 
delimitation between the abstract idea and the divinity. 
Only on this assumption can we understand that the divinity 
usually named Vohu Manah (i.e., Good Mind) is also occasion- 
ally referred to as Vahishta Manah (i.e., Best Mind), or even 
Thy (i.e., Mazdah's) Manah (mind). Consequently it is necess- 
ary, when such divinities are named, ever to keep in our con- 



WHY GA THIC CRITICISM IS INEVITABLE 1 33 

sciousness, what the name really signifies; and conversely, 
when these abstract ideas are named, that they present 
themselves to the hard also as divinities; only thus do we ap- 
proach his meaning'." 

But who will or can decide where the bard intended the divin- 
ity, and where the concept ? 

2. Mazdean or External Difficulties of Interpreting the Gathas. 

The mere fact that the Gathas are embedded in the scriptures 
of the Mazdeans is proof that their orthodox traditions, devel- 
oped in their later commentaries, have established a theological 
canon of interpretation, even if the Pahlavi translation, Neryo- 
sa/zgh's Sanskrit text, and the later manuscripts, for the first time 
assembled by Mills, were not to be considered. But of course, 
these later Mazdean ecclesiastical interpretations are of no soter- 
iological interest to us. On the contrary, they are serious hin- 
drances to us who wish to arrive at the significance of the Gathas 
in themselves, before Zarathushtra's personal prayers and prais- 
es were erected into doctrines and ritual. 

The hindrance to correct interpretation of the Grathas by these 
Mazdean ecclesiastical commentaries cannot be fully or sufficient- 
ly realized until we recall the Reformation when a century-long 
war and persecution were necessary to divorce well-mean- 
ing humanity from similar ecclesiastical interpretations. Moreover 
every assured result of modern criticism has been achieved by a 
fresh re-statement of ancient problems, and studious avoidance 
of ecclesiastical interpretation. The same general rules must ob- 
tain in the Gathie field; hence we must consider Pahlavi and 
ecclesiastical interpretations as obstacles rather than guides. 

3. Christian Difficulties of Interpreting the Gathas. 

Comparative Religion, as well as the History of Christianity, 
are vitally interested in discovering the real nature of the Persian 
religion before the days of Cyrus the Messiah of the Lord (Isaiah 
45.1), of his friendliness to the Jews, and his liberating them for 



1 34 HIGHER CRITICISM OF THE GA THAS 

the express purpose of reestablishing their national worship. En- 
mity between them is incredible; the only question possible is the 
extent to which the friendship and interaction went. Unfortunate- 
ly, this question has not been argued dispassionately, because 
Catholic, Protestant, Jewish and Parsee confessional interests 
are involved. Each seeks the facts that will aid his cause, and by 
conducting his enquiry suitably, finds them. Evidently confusion 
will not cease until the whole subject is removed from partisan 
associations. 

4. Modern Causes of Difficulties. 

The mental and moral attitude of the reader must ever be con- 
sidered in the attempt at a correct understanding of a writing. 
Hence we must not fail to recall and reckon with that shallowness 
of many unemployed, irresponsible, but socially prominent per- 
sons (most frequently females) whose good intentions have led 
them to forget the 'shorter and uglier word' expressive of state- 
ments denying diseases, and that 'mysticism' may at times be, 
and frequently is no more than a cheap and lazy haziness. The 
publican who, because he is seeking absolute truth, goes through 
the world with despair gnawing at heart, is no doubt dearer to 
the God who endowed man with intelligence. But these well-in- 
tentioned 'mystics' are in the majority, and, no doubt, will be 
antagonized by the apparent materialism and scepticism of this 
honest effort to discover the primitive beliefs which alone Zara- 
thushtra could have had so early in the evolution of the race- 
me only alternative being to deny evolution to something better, 
and to turn around from the future to the past, looking on it as 
the mirror of one's own self, usually. 

III. Guides of Interpretation* 

Have we any compass on our adventurous voyage of discov- 
ery? Have we any quadrant, any log, any sounding-line, any 
anchor ? 



WHY GA THIC CRITICISM IS INEVITABLE 1 35 

Our guides should be 

1, Precautionary measures preventive of self-delusion; 

2, History and ethnology as the frames within which 

3, Comparative Religion may aid us to recognize and marshal 

4, Whatever definite facts, however few or faint, we may possess. 

1 Precautionary Guides Against Self-deceit. 

We will be considerably helped in our self-analysis by scrutin- 
izing the development of the recognized criticism of other ancient 
scriptures. To begin with, we must 

(a) Throw by the board all those familiar theological notions 
and later Mazdean legends, readmitting them, if at all, only one 
by one, and that on due proof. We will therefore begin by re- 
jecting all ideas of archangels (M 122), theology (M 173), 
saints (M 183), millennium (M 174), primeval world (M 82, 
80), covenant^ 1 109), book-keeping and weighing (B, G 
dA, 122), and open-laying (B 309), among all other Mazdean 
and Hebrew notions. 

(b) Neither must we explicitly draw conclusions which may 
indeed be inferentially implied in our documents. The history of 
religions shows that the self-conscious drawing of logical conclu- 
sions from generally accepted statements has generally required 
centuries. This applies especially to Zarathushtra's eschatology 
which the Mazdeans later reduced to a very logical system, of 
which he himself may have been entirely unconscious even 
though he used language which may be interpreted best by those 
very Mazdean deductions. 

(c) We must avoid methods that are Procrustean— that is, to 
cut up the facts to suit some theory of ours, or to find a unity 
where none was intended. In the recognised criticism of ancient 
scriptures, as long as every line had to be tortured into absolute 
agreement with every other, no progress was made; and not un- 
til the individuality of the several component parts was acknow- 
ledged, was the larger harmony of the whole discovered. Who 



136 HIGHER CRITICISM OF THE GATHAS 

would want to listen to a harp all the strings of which were tuned 
to the same pitch ? Even in the Gathas we must expect to find 
developments of belief by the same person, and interpolations 
by others; we must be prepared to differentiate later from earlier 
parts; we must not shrink from studying pre-Zoroastrian religion 
in order to learn the significance and extent of his innovations. 

2 Comparative Religion Illustrates Gathic Problems. 

We may confidently appeal to Comparative Religion for the 
preliminary presumptive solution of one of the special Gathic 
difficulties: how far we should translate the divine names into 
moral conceptions and psychological functions, or whether we 
should consider that they represent pre-Zoroastrian divinities, no 
doubt moulded and transformed ? 

Comparative Religion teaches us to distinguish, in the eternal 
spiral of religious progress, two contrasting moments: tradition 
and innovation. But the sane man, who is both aspiring and con- 
servative, attempts to combine these stand-points by reading en- 
lightened morality into traditional divine names or formulas be- 
come incomprehensible or misunderstood — an attitude known as 
euhemerism. On the other hand the reformer, either too ignor- 
ant to know that absolute truth is unattainable, and that the pe- 
culiar charm of what to him seems truth really consists merely 
in its being his own opinion; or that he is so unfortunate as to 
live at some time of particular stress — in both cases the reformer 
destroys what he does not understand, and establishes a moral 
religion in the guise of reform (partial) or innovation (entire). 
Now where did Zarathushtra stand — was he a Euhemerist, a re- 
former, or an innovator ? 

He was no innovator, for he frequently infers the preexistence 
of some of the cults. Our question, therefore, narrows itself 
down to which is most likely to have been the original interpreta- 
tion of the Gathas, the moral Euhemeristic, or the objective po- 
lytheistic ? But we may ask, was any Euhemerism ever original ? 



WHY GA THIC CRITICISM IS INEVITABLE 137 

Surely not, for interpretation presumes the preexistence of its 
facts. We may therefore conclude that the objective polytheistic 
interpretation of the Grathic divine names may have been the 
more original. This would seem all the more likely in that it 
would yield a solid basis from which to distinguish the two great 
efforts of Zarathushtra against polytheism: 

1 To superimpose a supreme monotheistic divinity, Mazdah; 

2 To spiritualize away euhemeristically the earlier gods wher- 
ever convenient or advisable. 

Our problem receives a strong illustration from Greek religion. 
Euhemerus and the Stoics found moral mysteries in the question- 
able Homeric stories about the divinities. Fortunately for us, this 
occurred within comparatively historical times so that we may as- 
sert without much fear of contradiction that to Homer himself 
those childish stories appeared as objective as they no doubt seem- 
ed to his childish contemporaries. In the matter of the origin of 
religious ideas, we should therefore not seek any original spirit- 
ual idea, but rather some ethnological or historical fact, with 
which, at times, its spiritual interpretation may have coexisted. 

3 The Origin of Gathic Monotheism Illustrated. 

Having concluded therefore to the entire propriety of an ob- 
jective interpretation of the GratMc pantheon, we must turn to 
the allied question, whether Zarathushtra created the subordinate 
divinities and placed them beneath an already existent supreme 
deity, or invented a supreme deity over an already existent 
pantheon, by a hierarchical method subsuming the old manifold 
under the new unity? 

Comparative Religion has, again, an example how such chan- 
ges actually occur. When, on the return from the Babylonish 
captivity the Hebrew high-priest Joshua established the full ritual 
law, its searching seventies aroused deep and lasting, even if sub- 
dued resentment. This led to malicious reflections and criticisms 
of the scriptures attributed to the Giver thereof. The result was 
a realizing discovery of its many apparent moral crudities, and 



138 HIGHER CRITICISM OF THE GATHAS 

the conclusion of the minim or Jewish heretics was that the Law 
was bad, and that the scriptures were inspired by a God morally 
imperfect. The orthodox Jews answered by closing their eyes 
to the apparent facts (all that could be done in that uncritical age) 
and reiterating firmly that the deity of the Scriptures was good. 
The uncritical minim therefore had the choice of losing all faith 
in the Biblical deity, or all their faith in goodness and morality. 
What did they do? They elected a third course: they superim- 
posed a good supreme deity above the misunderstood prima-facie 
crude Jewish Creator. This solution was very convenient inas- 
much as it provided a classification for foreign divinities, which 
the Jews had, till then, fortunately or unfortunately, been able to 
ignore, but which the Romans now forced upon their consider- 
ation. Indeed, this solution would have carried the day but that 
Christianity arrived, and with sublime instinct refused to bate one 
jot of its faith in the divine, while introducing the intellectual dis- 
cipline which solved whatever real problems there were, by rele- 
gating the responsibility for any apparent crudities to where they 
properly belonged — the imperfections of the divine Spirit's in- 
struments. 

This historical development shows us that if Zarathushtra at- 
tempted to cure the polytheism of his day by the superimposition 
of a Supreme, he did nothing unnatural, unexampled, incredible. 
How could it have happened that his followers were known as 
Ashavans (and not Mazdeans y as from the Supreme whom he 
proclaimed !) unless they had previously been known and recog- 
nised as partisans and worshippers of Asha? Zarathushtra 's in- 
sistence that Mazdah is the father of Asha (47.2) now appears in 
its true light as a politic introduction of the supremacy of Mazdah 
to Ashaists, Later than the Gathas these thus subordinated div- 
inities were regularly organized into a coherent group of seven 
Bountiful Immortals or Ameshaspends, which term may not un- 
fittingly be rendered archangels. But it occurred only in the later 
times of the Haptanghaiti, Yasnas 3542, and this idea should 
not be reflected back into the Grathas, forming an anachronism. 



WHY GATHIC CRITICISM IS INEVITABLE 139 

4 Ethnology Fixes thl Period of Certain Gathic Ideas. 

Let us take a glance at the Egyptian pyramids. It is not so 
very long since the Egyptian pyramids were looked at with awe 
as unexplained miracles testifying to some mystic knowledge and 
power of prehistoric races. When, later, pyramids were discov- 
ered in Yucatan, it was supposed that they were built by immi- 
grants from Egypt. But gradually it was discovered that there 
were pyramids everywhere, and that many of the so-called pyr- 
amids were no more than the Stone Age's facing of hills, and 
hence seem to have been no more than mounds more permanent 
than those of the mound-builders; and the discovery in Egypt of 
remains of the earlier periods of the Stone Age support this. 

Just like the pyramids of Egypt, the Grathas can never receive 
their true interpretation until they are withdrawn from their 
splendid isolation, and are compared with the facts and customs 
of the period in which they originated. Zarathushtra's great soli- 
citude for the Cow will not be interpreted as humanitarianism so 
much as the establishment of a settled pastoral community. The 
uncertain word maga which Bartholomae (1109) renders as a 
covenant or secret religious society, will only remind us that Dio- 
genes Laertes and Herodotus supposed the word Magi was the 
name of his tribe, which its gifted son turned into the appellation 
of priests and wonder-workers, enshrined in our modern words 
magic and magician. But whence did the tribe get its name? 
Perhaps from magu, a hole, if Zarathushtra, according to Y 50, 
led his fellow-tribesmen out of some dark ravine or cleft into 
open agricultural lands. This would further agree with the inter- 
pretation of Zarathushtra's social significance as that of the world- 
wide change from nomadic to agricultural or pastoral society; and 
in those early days (as it should also be more realized in our 
own days) social and religious problems were inseparable — the 
demagogue was ipso facto a. prophet; social economy was discus- 
sed in religious terms. Social need furnished the steam, while the 
religious zeal acted as the guiding lever of progressive civilization. 



140 HIGHER CRITICISM OF THE GATHAS 



TO* Cfce facts ClKMisefoes, 

Thus having constructed a comparatively modern frame-work, 
let us now put therein what actual facts we do know of Zara- 
thushtra's life, and notice if they do not fit those surroundings. 

BARTHOLOMiE (GdA 124) well speaks of the narrow condi- 
tions under which the Grathas arose. We hear of a few enemies, 
Grerehma and BeMva; of one supporter, Dejamaspa Hvogva. 

Zarathushtra thunders excommunications because (?) on a cold 
winter's night he, his companion and beast have not been hos- 
pitably sheltered, 51.12. Slaughtering of cattle seems to be the 
chief sin, 32.8, 14. The prophet cries to the Divinity and appeals 
to Destiny about no more than the possession of some house in 
the neighborhood (?) 50.3. Against enemies, violence and even 
murder are meritorious, 53.8. A pair of cows in heaven is the 
promise made to believers, 33.3; 44.6; 50.2; 51.5; and for him- 
self Zarathushtra urges the Divinity for ten mares with stallions, 
and a camel, 44. 18. Thus does Bartholoale conclude: 

'The reformation which attaches to the name of Zara- 
thushtra is not exclusively religious, but also agricultural, 
attempting to accustom the nomadic tribes of Eastern 
Iran to permanency of settlement, and consequent ration- 
al agriculture and cattle-raising* The local tradition de- 
rives Zarathushtra from Western Iran, and the local agri- 
cultural conditions support this. Western Iran stood then 
doubtless in a higher cultural position than the East. This 
would explain why Zarathushtra attempted to spread the 
blessings of orderly conditions which he had experienced 
in the West, to the East, the scene of his activities ; and 
it is quite comprehensible that Vishtaspa, as an enlight- 
ened ruler, favored the Prophet primarily for his agri- 
cultural aims, and supported him therefor.' 



WHY GA THIC CRITICISM IS INEVITABLE 1 4 1 



U. Conclusion. 

We might characterize Zarathushtra as combining the sociolog- 
ical and political activities of a Joshua with the theogony and 
agricultural teachings of a HesiocL The books of Joshua and 
Judges represent very tellingly the Gathic struggles with the de- 
mon-opponents and all their deeds of blood; while Hesiod's 
teaching of a supreme God, the dualism of the original Eris (love 
celestial and physical), the Fire, the Guardian Spirits ( OeD 121- 
126), agriculture, and morality are strikingly duplicated in the 
message of Zarathushtra. Of course, Hesiod lived a century 
later, and represents sociologically a subsequent stage of devel- 
opment, that from pastoral to agricultural civilization; for though 
Zarathushtra may have taught this step, according to our inter- 
pretation of Yasna 50, there is no doubt that he primarily repre- 
sents that earlier sociological step — the dawn of pastoral life 
among the nomads of Western Iran. 

It should not be thought that this sociological interpretation or 
valuation of Zarathushtra 's religion diminishes or degrades it. 
On the contrary, it exalts it. First, that religion is drawn down 
from the nebulous region of speculation into the clear, sane light 
of historical actuality. Secondly, Zarathushtra shines all the 
brighter by contrast with the greater obscurity. It only adds to his 
glory that he was willing and able successfully to implant his 
monotheism, his personal devotion, his passion for righteousness 
and his humanitarianism among those blood-stained nomads. 

In conclusion, let us gather from him all the good we may 
without repeating that immortal error of deifying his errors also. 



1 42 HIGHER CRITICISM OF THE GA THAS 



CHAPTER II 

CRITICISM qf the GATHIC PANTHEON. 

1. Methods of the Criticism. 

"Why any criticism at all? Criticism is certainly out 
of place where all is consistent; but a chaos demands 
from intelligent beings, endowed with the desires of 
knowledge and progress of truth, a stand, an attitude, 
an explanation of some sort. 

Nor does criticism usually come from enemies. Much 
knowledge and more interest are needed to induce human 
beings to spend their time in a profitless venture. It is 
a sign of interest and should be welcomed as such, apart 
from the enlightenment it may yield. 

The subject-index shows that we have in the Gathic 
field full justification for critical consideration. We 
have a bewildering array of divinities, and these divin- 
ities seem to conflict in their claims, functions, and 
nature. In one place some appear as supreme, or first- 
rank divinities, in others only as agents. Again, the 
real (not the legendary) biography of Zarathushtra 
will remain unknown unless we succeed in puzzling it 
out from these hymns; and so compelling is this problem 
that Mills has already attempted to change the order of 
some of the hymns in order to secure a more consistent 
sequence. 



CRITICISM of the GA THIC PANTHEON 1 43 

Having therefore good grounds to apply critical 
methods to the Gathas, we may begin to do so by the 
preliminary stage of searching analysis ; by recording 

( 1 ) Duplicates ; 

( 2 ) Distinctions between the various members of such 
duplications, and other parties in general ; 

(3) These will lead us to examine what groups of 
thought, or associations exist between these various mem- 
bers; which, when contrasted will lead to some provi- 
sionary 

(4) Reconstruction on a coherent scheme. 
Duplications, in the Gathas, appear to be of two 

kinds, the general and the detailed. 



2, General Duplications. 

The general duplications here pointed out appear in 
the tentative parallel arrangement of the two coherent 
Gathic groups Ahunavaiti, Yasnas 28-34; and Yasnas 
43-51, 53 as duplicate biographies of Zarathusthra, 
whose details are worked out in the Harmony of the 
Gathas prefixed to the Life of Zarathushtra. The gen- 
eral reasons for this parallel arrangement, are as fol- 
lows: 

1. The two Hymns on Dualism, 30 and 45. Each 
begins with a declaration of intention to speak, and an 
exhortation to the hearer to hear, mark, learn, and in- 
wardly digest; followed by the definite announcement 
of dualism, 30.3, 4; 45.2. 

2. The coherence of the two groups, 28-34, and 43- 
51,53, divided by the differing Haptanghaiti, 85-42. 
The first group has 3 lines to a stanza; the latter has 
varying stanzas. 



1 44 HIGHER CRITICISM OF THE GA THAS 

3. The explicit or formal salutatory beginning of 
43, and the affecting ending of 34, praying that all man- 
kind become progressive. 

4. The duplicate choice of the cattle and appointment 
as Judge. 

5. The duplicate mention of the names of the Zara- 
thushtrian heroes, ( Vishtaspa; and the other ones.) 

6. Question about the origin of the heavens, 31.7; 
44.3. 

Guided by these definite duplications, the minor par- 
allelisms fall into fair order, as the reader may j udge by 
comparing the left-hand with the right-hand pages of 
the Life of Zarathushtra. 

3. Detailed Duplications. 

1. The contrast between Vohu Manah and Aka 
Manah, and Spenta Mainyu and Angro Mainyu. We 
may add to this Asha and the Druj. We have here 
three cults, the Asha-Druj or Moral cult ; the Manah or 
Mental cult; the Mainyu or Spirit cult. 

2. The path of Asha, 33.5, 6; 51.13; the path of Vohu 
Manah, 34.12; 51.16; the path of the cow, of free will, 
31.9; the path of profit, 43.3; the path of good teaching, 
46.4; the path of the daenas of the Saoshyant, 53.2, 
with the way of Vohu Manah and the daenas, 34.13; 
and the Milky Way, 44.3. 

3. Asha and A shay are evident duplications; and, in- 
deed, we find A shay almost exclusively connected with 
Vohu Manah. 

4. There is the manifold designations of the abode 
beyond : 

a. The house of the Clever. 

6. The house of the Best or Worst Mind. 



CRITICISM of the GA THIC PANTHEON 1 45 



c. The house of the Druj. 

d. In harm, in harmlessness, 46.17. 

e. Garodman. 

All these may be synonyms, but certainly originated 
in different surroundings. 

5. There are many words for knowledge or word, each 
belonging to a different complex or group of ideas and 
thought. 

6. There is Armaiti and Tushnamaiti. The first is 
certainly grouped with Asha, the latter occurs 43.15, con- 
trasted with Ashaists. 

7. We also have the duplication or contradiction of 
the Spirit wearing the heavens and their lights as a robe, 
30.5 ; and Zaraihushtras question about it as if unknown 
to him, 31.7. 

8. Ada \s sl duplication of Adana; and so we find the 
latter in the Vohu Manist, 30.7; the former in the Spenta 
Mainyuist, 33.12; 33.11 and 48.1 are not definite. 

9. We have another duplication, patha, f, in the first 
document, 31.9; and paihman, n, in the second, 46.4. 

10. We have the duplications of tare-maiti, 33.4; and 
pairi-maiti, 32.3; the former opposed to Armaiti, the 
latter possibly to Tushna-maiti, as we shall see later. 

4. Distinctions. 

1. Kavay Vishtaspa only attains to the Magian lead- 
ership, 46.14; 51.16; hence he did not possess it origi- 
nally. 

2. The Daevas rushed over together to Aeshma, 30.6. 
Hence they were not with him originally, presumably 
belonging to another party. 

3. The Kavay assist the Druj, 32.14; hence they are 
distinct from them. 



\ 46 HIGHER CRITICISM OF THE GA THAS 

26. They 'who utter just words' had communion with 
Drujists, hence they need a warning not to do so, 49.9. 

27. Jamaspa is invited to join with the Ashaists, 
49.10. Hence he did not belong to them before. 

28. The daena of the Druj (who has gone over to 
him) therefore destroys the 'just-straight' (path), 51.13; 
which must, therefore, differ from the Druj. 

29. Zarathushtra is not yet a recipient of Asha in 
51.17. 

30. Zarathushtra mentions, 33.2, as meritorious, 
actions, either the killing of a Druj, or the instruction of 
a comrade. This implies that not all comrades were be- 
lievers. 

31. Zarathushtra opposes Daevas, Druj, and Pairi- 
maiti (the Proud) , 32.3. Who were these latter? Were 
they the unbelieving Clever? 

32. Tare-maiti (33.4, see 45.11) is to be removed 
from the nobility by magic practice. The word con- 
trasts naturally with Ar-maiti; just as Vohu Manah con- 
trasts with Aha Manah; and Spenta Mainyu, with An- 
gro Mainyu. 

33. The juxtaposition of Daevas and Men (or, Mor- 
tals, Doomed-to-Die.), shows that the designation Men 
was the appellation of a particular class, 29.4; 48.1. In 
34.5, the division seems to be three-fold, Savages, Dae- 
vas, and Men (Doomed). Again, 45.11, the division is 
Daevas, Scorners, and the Lukewarm, as opposed to the 
faithful followers. So preponderating seems the influ- 
ence of the Daevas, 32.4, that the term seems to apply 
to all renegades from Vohu Manah, Ahura Mazdah, or 
Asha. 

34. Some know Vohu Manah, but turn difficulties of 
doctrines to their own advantage, 34.7. This implies a 
Vohumanist cult that is recognized publicly. 



CRITICISM of the GA THIC PANTHEON 1 47 

4. Friendly to the Magians are the Karapans, 51.14; 
and the Turas, 46.12. Hence they are not Identical with 
them. 

5. Aeshma is mentioned along with the Druj, 29.2; 
hence is not understood to be one of them. 

6. Grehma is friendly enough with the Clever to be 
able to pervert them to becoming Drujists; but he is in 
open warfare with the Ashaists whom he slaughters, 
32.10. Hence the Clever and the Ashaists differ from 
each other, for some of the Clever were in union (sar) 
with the Drujists, 49.9. 

7. The clever are worthy of Vohu Manah's closer ac- 
quaintance ; hence they are not already his followers. 

8. Zarathushtra, promises to be a support for the 
Ashaists, 43,8. Hence he did not originate among them. 

9. Bartholomae, 645, had already noted that tash 
(creating) is a word which occurs only in connection with 
gaVj the kine. 

10. Zarathushtra consults Vohu-Manah how he should 
adore Ahura Mazdah, 45.6. Hence Zarathushtra was 
not, originally, a worshipper of Ahura Mazdah. 

11. Tushnamaiti, 43.15, is contrasted with both 
Ashaists and Drujists, and represents a party concil- 
iatory of Drujists. 

12. The Cattle was created for the herdsman and for 
the farmer, 29.6. Hence the two latter are not identical. 

13. Zarathushtra was the only one who had heard the 
teachings of Asha and Vohu Manah before his appoint- 
ment as Judge, 29.8. Hence, the teachings of Asha and 
Vohu Manah are not identical. 

14. Such as You, 29.11, shows a multiplicity of cults, 
or of divine beings. 

15. The free choice of the Cattle, 31.9, indicates a 
further change from pastoral to agricultural life. 



1 48 HIGHER CRITICISM OF THE GA THAS 

16. Stanza 7 of 51 seems to distinguish 

(a) Cattle, Water and Plants; 

(b) Spenta Mainyu, Health and Immortality; 

and 

(c) Vohu Manah, sewgTm-teachings ; tevishi, 

firmness, and utayuiti, endurance. 

17. Asha is distinct from the Shaper of the Cattle, 
29.2 ; for he converses with him. 

18. The daenas are to be taught about Asha, 33.13; 
hence they are not yet acquainted with Asha. 

19. How will Armaiti extend over those to whom the 
daena was announced? 44.11. Evidently Armaiti did 
not yet extend over them. 

20. This was the purpose of Zarathushtra's first call, 
44.11. Does this infer he had a later one too? 

21. Vishtaspa, the Spitamians and Frashaoshtra (all 
Spenta Mainyians) are to Convert the daenas of Vohu 
Manah, 53.2. Hence they were not of the same cult 
with Vohu Manah. 

22. The daenas are invited by instruction about Com- 
pensations, 33.13; 48.4; 49.5. Hence the daenas were 
not yet familiar with these compensations. 

23. Zarathushtra's adherents were among the various 
cults, 45.11. 

24. The Karapans and Kavays, though politically 
powerful, do not seem to be aware that their own souls 
and spirits will meet them at the Judgment-bridge (a 
Dathaist doctrine) ; hence, they are 'fools,' 46.11. Evi- 
dently they did not belong to the 'Clever' or Dathaist 
party. 

25. 'May yet establish the Daevic gods through the 
daenas (converted to) of the Drujists,' 49.5. This seems 
to refer to some definite event which Zarathushtra an- 
ticipated. 



CRITICISM of the GA THIC PANTHEON 1 49 

5. Ashdt and Vohu Manah Contrasted. 
Similarities of J\%U and Uobu manaft. 

L A and VM are joined together, 8 times. 
49.7, 12; 50.1, 4, 7; 51.3, 15, 16. 

2. Both are created by their father AM, A 4, VM 2. 

A 31.7 3 8; 44.3; 47.2. 
VM 31.8; 44.4. 

3. They are joined with AM, A 23, VM 10. 

A 28.9; 30.9, 10; 31.21; 32.6, 9; 33.14; 34.3, 5, 6; 46.18; 48.9, 12; 

49.6, 7; 50.1,4, 5, 8,9, 10; 51.3. 

VM 28.2, 6, 9; 30.10; 31.21; 32.4; 34.5, 6; 49.7; 50.1. 

4. They abide with AM in heaven, A 4, VM 8. 

A 30.7; 33.3, 5, 6. 
VM 30.7 ; 31.7 ; 32.15 ; 33.3 ; 43.6 ; 44.9 ; 46.14, 16. 

5. They are like-willed with AM, A 5, VM 2. 

A 28.8; 29.7; 51.20; 49.6; 51,20. VM 32.2; 51.20. 

6. They are sung, prayed, sacrificed to, served and wor- 

shipped, A 17, VM 7. 
A 28.1, 3, 9; 31.4; 33.8; 34.3; 49.12; 51.22; 50.4, 7, 8, 9, 10, 11; 
51.2; 51.10, 22. VM 28.1, 9; 30.1; 33.8; 28.2, 3; 49.12. 

7. They are to be part of the beatific vision, A 5, VM 1. 

A 28.5; 30.1; 32.13; 43.10; 48.9. VM 28.5. 

8. They make covenants, have allies, demand loyalty 

and support, A 27, VM 4. 
A The 23 references to Ashavans, given above ; 31.22 ; 33.9 ; 49-2, 9. 
VM 32.11; 49.3, 5; 51.11. 

9. They are the counsellor of AM and of the faithful, 

A 5, VM 3. 
A 31.3; 34.12; 46.9, 17; 51.11. VM 44.13; 45.6; 47.3. 

10. They teach, have words of life, A 7, VM 7. 

A 34.15; 44.8; 46.2; 43.12; 48.13; 50.5; hints leading to Para- 
dise B 51.3. VM 34.15; 44.8; 46.14; 46.9; 47.2; 48.3; 51.3. 

11. They have straight paths, A 5, VM 3. 

A 33.5, 6; 34.13; 51.13, 16. VM 34.12, 13; 51.16. 

12. They make men worthy, A 2, VM 2. 

A 28.10, 11. VM 28.10, 11. 



1 50 HIGHER CRITICISM OF THE GA THAS 

13. They are to be realized in good action, A 6, VM 2. 

A 46.15; 48.7, 12; 51.1, 21; 53.5. 
VM 50.9; 53.5; to strive for the life of VM. 

14. Are a prize to be attained and treasured, A 8, VM 5. 

A 28.4; 34.1; 43.1; 44.13; 46.3, 12; 51.4, 17. 
VM 32.9; 33.13; 43.1; 46.2; 53.4. 

15. They protect the poor, A 1, VM 1. 

A 34.5. VM ib 

16. They grant and promote power, A 13, VM 5. 

A power, 29.10; 33.12; 31.16, body, 33.10; wealth, 33.11; con- 
gregation, 34.13, 43.14; 44.1 ; welfare, 44.10, 15; 47.6; plants, 
48.6; cattle, 51.5. 

VM rule, 29.10; body, 33.10; wealth, 33.11; house and farm, 
46.13; strength and subsistence, 51.7. 

17. They grant awards, realms, happiness, A 16, VM 18. 
A 28.2, 6, 7 ; 43.2 ; 44.18 ; H and Am, 45.10 ; 49.9, 12 ; 50.3 ; 48.7 ; 

51.1, 2, 8, 15, 22; 53.1. 

VM 30.8; 31.4, 6; 33.12; 34.7, 14; 43.2, 16; 44.6; H and Am, 

45.10; 46.7, 10, 12, 18; 49.12; 51.2, 15, 21. 

18. They watch over men, A 1, VM 1. 

A 44.2. VM 28.4. 

19. They are the responsible agents to appoint a iud^e, 

A 4, VM 6. 
A 29.2, 3; 49.9; 44.6. VM 29.7; 43.7, 9, 11, 13, 15. 

20. They are intimate friends, A 2, VM 1. 

A 49.8, 5. VM 45.9. 

21. They punish the wicked, A 4, VM 1. 

A 30.8; 31.1; 44.14; 51.13. VM 49.1. 

22. They are means, agents, mediators, A 25, VM 13. 

See above. 
VM 32.6; 33.12; 34.3, 14; 46.9, 10, 18; 48.3; 50.6, 11; 51.27, 

15, 21. 

23. They take part in the judgment, A 5, VM 3. 

A 31.5; 32.6; 29.2, 3(?); 46.9(F). . 
VM 33.12; 43.16; 44.6. 

The reader is reminded much of this is illusory, and 
no more than suggestion, depending on the translations. 



CRITICISM of the GATHIC PANTHEON 151 



2. DIFFERENCES BETWEEN Asha and Vohu Manah. 

1. Rule, VM ; A, power. A is the more active one. 29.10. 

2. Through A, AM gives glories; 53.1 through VM, the 

realm. Both active. 51.21. 

3. VM promotes realm of A 46.7. Asha and VM active. 

4. Through VM, Z hears what AM and A consulted, 46.9. 

Both. 

5. VM admits to realm those among whom A appears. 

46.12. Both. 

6. VM's glories given by A. 28.7. A active. 

7. A dependents are loyal to VM. 32.11. A active. 

8. Those who lack VM refuse Arm, and are avoided by A. 

34.9. A. 
VM's realm promoted by Arm and A. 34.11. A active. 
AM grants VM's blessings through A. 43.2. A active. 
VM takes men to A to be instructed. 43.12. A active. 
Through A, men get acquainted with VM. 45.9. A 
active. 
.3. AM teaches through A what the possession of VM is. 

46.2. A active. 
4. A counsels with VM, and creates cattle. 47.3. A active. 
.5. Through A, the faithful wish to assure themselves of 

reward of VM. 48.7. A active. 
.6. Attachment of VM occurs through intimacy with A. 

49.5. A active. 
.7. What AM has promised through VM he gives through 
A. 50.3. A active. 

3. PECULIARITITES OF VM. 

1. Helps to distinguish, understand. 31.5. 

2. AM promotes VM, 31.10, and through VM what is con- 

sistent with his will. 50.11. 

3. VM brings the spirit, 33.9, and praises it in words. 47.2. 

4. AM promises rewards through VM. 50.3, 48.7. 

5. Those who possess VM believe in the realm. 51.18. 

4. PECULIARITIES OF A. 

1. Destroys druj. 30.8; reciprocally 31.1, 44.14, 51.13. 

2. Is fire 34.4, 43.4, 9 (46.7 ; 47.6 ; 51.13?) 

3. Is connected with Armaiti 7 times, with VM 3 times. 



152 HIGHER CRITICISM OF THE GATHAS 

34.9, 10, 11; 46.16; 48.11; 49.5; 51.2. 
34.9, 10, 11. 

4. Is a friend. 

32.2 ; 50.6 (?) ; 43.14; 44.1 ; 45.6 ; 46.13 ; 49.5, 8 ; 50.6. 

5. Is the means of knowing, is inter-relation between God* 

and man. 31.13 45.8 44.2 45.9. 

6. Is the main principle. 

29.8; 31.6, 19; 33.13; 34.2, 7, 8; 49.3; 51.18. 

7. Give bliss and good lot. 51.8 ; 51.10. 

8. Is judge. 29.2. 3 ; 46.9 ; 31.5 ; 32.6. 

Summary. 

Summarizing the above data, it will be seen that Asha 
and Vohumano are, on the whole, identical; but Vohu- 
mano is the weaker, less exteriorly active, and less indi- 
vidual of the two. 

Of the common characteristics, Vohumano is more 
frequently mentioned in three (Nos. 4, 17 and 19, the 
latter being repetitions) ; the same in four (Nos. 10, 12, 
15, 18, all minor ones) ; and by far less in the remaining 
15 characteristics. Adding all the cases together, Asha 
is mentioned 192 times and Vohumano only 110, or 57 
per cent. 

Of the characteristics in which Asha and Vohumano 
are contrasted, Asha seems in 12 cases to be the more 
active (Nos. 6-17) ; in Nos. 1 and 2 the distinction is not 
very striking, while in Nos. 3, 4 and 5 the activity seems 
equal. Apparently, then, Vohumano seems interior and 
operative, while Asha is exteriorly active. 

Of the 5 characteristics peculiar to Vohumano, none 
is peculiarly striking — with only 8 references; of the 8 
peculiarities of Asha, there are 41 references, an average 
of 6. And these peculiarities are strong; partnership 
with Armaiti, being the divine fore, being the divine 
friend, and the main principle .or doctrine. 

It might then seem as if Vohumano were merely a 
later replica of Asha, the name Asha-dependents given to 
the faithful sufficiently suggesting and confirming this 
conclusion. 



GROUPING of the ASSOCIA TIONS 153 

CHAPTER III. 
GROUPING of the ASSOCIATIONS. 

We have now analyzed the Gathas and found a num- 
ber of striking parallelisms and distinctions. We must 
now sort these out into groups or associations which 
shall, if possible, be internally coherent. We may do 
this under the following heads : 

1. The Daevas. 

2. The Armaitians. 

3. TheAshaists. 

4. The Vohu Manians. 

5. The Spenta Mainyuists. 

6. The 'Clever,' or Dathaists. 

7. TheMagians. 

1. Ihe Daevic Cult. 

The Daevas were a political race, possibly descended 
from, or of the same race as the Vohu Manists, 32.3. 
Zarathushtra's attitude towards them seems to have 
changed from friendly to hostile, and, at the same time, 
he refers to them in such terms of general commonsense 
as were probably in common use at that day. 

The Daevas became bad because they chose wrong; 
while choosing, they were deluded, 30.6. Again, in 32.1, 
it would seem that the Daevas attended Zarathushtra's 
reception, and were, without blame, included in the 
enumeration of the persons present ; and possibly, among 
his converts. 



154 HIGHER CRITICISM OF THE GATHAS 



b. Hostile. 

Their deeds are long since known to the seventh 
(region of) the earth, 32.3. Hence they predominate so 
much that all other heretics are confused with them, 32.4. 
Their Kings had not ruled well, 44.20. Their prophet 
(Grehma) destroyed the second life, 32.5, through his 
utterances; Grehma, therefore, seems to have held doc- 
trines at variance with Zarathushtra' s eschatology. 

It has long since been announced what may be awaited 
by daevas and men, 48.1. Whoever hates them is the 
friend of Zarathushtra, 45.11. Their evil destiny is 
'the house of the Daevas/ 49.4. Were they the proud 
of 32.3? 

c. Matters qf Common Speech. 

Mazdah is mindful of the plans executed formerly by 
Daevas and Men, 29.4. Zarathushtra separates himself 
from all Savages, Daevas, and Men, 34.5. 

They are called refuse of intoxication, mada, 11.10; 
possibly with haoma, Y9.17, 11.10; or something fer- 
mented (?) which Kings or princes might indulge in, 
48.10. Excrement, muihra, 11.89, suggests fermenta- 
tion of decayed matter. They are strong, 34.8, and 
cruel, 29.3. 

The Karapans had agriculture, but were unskilful or 
misinformed and hence unsuccessful, 51.14. 

Grehma has a special name of opprobrium given him, 
thaesa, 49.2. 

They tried to please people, to seem generous, to 
satisfy (xsnav) ; as in the case of Yima distributing 
flesh, 32.8 (as gift?) ; which might seem necessary in 
case of leaders and politicians. 



GROUPING of the ASSOCIA TIONS 155 

By irony of fate, it is from among these very Daevas 
(Kavays, one of whom had rejected Zarathushtra in- 
hospitably, 51.12) that Kavay Vishtaspa, 28.7; 41.16; 
51.16; 53.2 (meaning possessing scary -horses?) arose; 
who attained, 51.16, a position at the head of the Magian 
tribe, or cause ; it seems implied that he added to this 

(1) The Vohumanian followers (padebis?). 

(2) The Ashaist followers (manta cistim asha). 

d. Daevic Religion. 

Of their religion little can be made out, except (a) 
that they opposed the eschatological message of Zara- 
thushtra, 32.10 (see 46.11). This might explain Zara- 
thushtra's violent opposition to them; together with his 
evident relations with them (Vishtaspa, and 51.12), 
which is quite possible as they were friendly in disposi- 
tion, 32.8. (6) The demon Aeshma, 29.2; 30.6; 48.12; 
evidently represents the fury of the meat-eaters, 29.1; 
48.7 ; 44.20 ; 49.4 ; such as Yima was. The Daevas there- 
fore appeared to the Armaitians as 'furious/ merely be- 
cause they were destructive of the fertile cow. 

There seems to be also some purely daevic words, such 
as hunaVj son, 51.10; ham-dvar, 30.6, to rush together, 
the verb dvar being chiefly used of Daevas ( B ) . May 
it not refer to the use of horses among them ( Jam-aspa, 
Haecat-aspa, Visht-aspa) ? 

2. 17?e Armaitian Cow-Cult. 

This Armaiti cow-cult may have represented the be- 
ginning (in Iran at least) of pastoral civilization. To 
Zarathushtra we must not attribute its origination, but 
only its championship. The 'path of free will,' 31.9, 10, 
offered to the cow does not contain even a hint of any 



1 56 HIGHER CRITICISM OF THE GA THAS 

help from Zarathushtra or any other leader ; and rightly- 
enough, for such developments of civilization operate 
blindly; and the famous names associated with them fre- 
quently were only their drift-wood ; which, indeed, shows 
clearly enough which way the current is moving. Zara- 
thushtra, according to 29.8, 9, only joined the movement, 
and championed it. 

It is to this cult that we must attribute 

(1) The 'Shaper of the Bull,' who is the Spirit of 
wisdom, who creates kine, waters, and plants, 31.9; 51.7; 
29.2. 

(2) The Soul of the Kine, geus-urvan, who appears 
as its advocate, 29. 

(3) The personified, dramatized cow, 29. 

(4) The actual cow. 

(5) The paridisiacal cow (see references). 

The chief adjectives of the cow are fortune-bringing, 
44.6; 47.3; 50.2; and pregnant or calving, 29.5; 34.14; 
46.19. Fertility is the chief idea; so we find Armaiti 
feminine, the mother-goddess, so to speak, whose devo- 
tion and humility bears a striking resemblance to the 
gentleness characteristic of cows. Her logical opponent 
was Tare-matay the Proud-mind, 33.4; 45.11. Hence 
we have as opponents of her followers the Proud, of 32.3, 
the Pairi-matayists. It will be noticed that (33.4) Zara- 
thushtra would exorcise this high-mindedness from the 
gentlemen-by-birth, the nobility, oovaetav. These were, 
no doubt, then as now, opposed or separate from the 
verezena, or group of laborers. 

Such a group of laborers, by their very armatay (gen- 
tleness) needed a leader. Had they been prouder, they 
might have asked for a king; but these simpleminded 
herdsmen asked for no more than a Judge, ratav. 

So we find the kine demanding one, 29.2 ; insisting 
upon her inability to manage without one, 29.1; from 



GROUPING of the ASSOCIATIONS 157 

divinities that seemed none too willing, 29.6. Indeed, her 
ideal of one seems to have been so high that she breaks 
out into tears at the appointment of a mere man such as 
Zarathushtra, 29.9. 

As to the word ratav itself, the references, 29.2, 6; 33.1 
seem connected with the kine, and with the judging of 
the two parties, and of the mixed (were these the Armai- 
tians?). The 'two parties' are certainly Ashaist and 
Drujist, 31.2; 51.5; while in 44.16, the Judge is men- 
ioned and distinguished from Vohu Manah and Sraosha. 

Reverence of son for father betokens the same gentle- 
ness and dependence as of the cow, 29.10; 44.7. 

Probably the difficulty of attaining peace made the 
Armaitians long for it, 47.3, 48.11; as associated with 
the growing of good pasture; which may explain, 33.3, 
the 'pastures of Asha and Vohu Manah' in heaven. 

It would be quite logical if among the partisans of 
the pregnant, fertile cow arose the idea of Saviors, 
saoshyant, strictly, profiters (from sav), and Helpers, 
who were ' profiters/ literally. 

Understanding (xratav, 535) is a word predomi- 
nantly Ashaist, 42 per cent., as against 25 per cent. Vohu 
Manist, and 32 per cent, uncertain; may be connected 
with the Creator of the Kine, the Spirit of Understand- 
ing; it was inevitable that a people who had chosen the 
pastoral life would have attributed some such compli- 
ment as understanding to the representant of that avoca- 
tion. 

We have in this cult also the peculiar word for wisdom 
vyana, 44.7, 29.6; in both cases connected with the 
Shaper, and Kine ; and the word tash to create (discussed 
elsewhere). 



1 58 HIGHER CRITICISM OF THE GA THAS 



3. 1he Ashaist Cult 

The Ashaist is the most picturesque of the Gathic 
cults, because of its vivid contrast between Ashaist and 
Drujist, so familiar both in itself, and in its religious con- 
sequences of dualism. We owe to it both the drama, 29, 
and the vaticination, 30 ; each of which represents one of 
its component elements. Both of these we shall have to 
study. The denouement of the drama pictures the politi- 
cal consolidation of Armaitians and Ashaists, while those 
Ashaists who did not accept Zarathushtra's leadership 
were driven into opposition, acquiring the undesirable 
appellation of Drujists; indeed, that vaticination (Y. 
30) may have been uttered in order to make the split 
complete, and drive the Drujists out from among Zara- 
thushtra's loyal adherents, 44.13; as they may have occu- 
pied neighboring houses, 50.3. 

Zarathushtra's uncompromising attitude on partisan- 
ship we have seen elsewhere ; but there is a danger of mis- 
understanding it, by looking at him from our own day 
when law-courts and police make partisanship almost un- 
necessary. It was otherwise with a beginning pastoral 
civilization which had to enforce the idea of settlements 
and limits on nomads by personal valor. 

Nevertheless, Zarathushtra's violent end seems but a 
fitting reward for his frantic appeals to force: he that 
draweth the sword shall perish by it. 

( 1 ) The reason for this arising of dualistic animosity 
is simple enough when we consider the bitter feuds 
among farmers even at our late day. The pastoral 
settlers had the cow to fight about ; hence a strict division 
between friends, and enemies. 

(2) Hence also the need for champions or Saviors, 
among whom Zarathusthra appears as the first, to lead 



GROUPING of the ASSOCIA TIONS 1 59 

the war against the Daevas or meat-eaters and slaughter- 
ers; and this war was bitter enough to discourage even 
Zarathushtra, 46.1, 50.1. 

Marriage between divinities is not an unexampled 
symbol of the union of two races; so when we read that 
Armaiti was the hitha or Companion of Asha, we may 
suppose (34.10) that this represents the formation of 
this political bond (48.7) to which every bounteous man 
will belong. No doubt the Cow's desire for a Judge rep- 
resented her failure to assert herself against the flesh- 
eating Druj, 29.1; and the expedient was to unite with 
the Ashaists, under the judge-ship of Zarathushtra. 
From now Tare-Matay retreats into the background, 
until later (Yasna, 60.5) once more restored to his for- 
mer prominence. 

Is it possible that we have another indication of the 
union of these two parties, the Armaitians and Ashaists? 
We have, in 47.6 and 31.3, the peculiar association of the 
Spirit (spenta) and fire at the distribution of the good, 
47.6; and satisfaction, 31.3; (therefore not harm and 
loss) , to both ranas or parties. Does the Spirit here rep- 
resent the 'Shaper of the Kine,' who was the 'spirit of 
wisdom'? This application would seem very apt indeed. 

The other occurrences of parties are, 51.9: the Ashaist 
and Drujist. 31.19: the ahumbis, life-healing friend (?) 
by red fire gives good to both parties. 

The parties are called asa (dual) , referring to Ashaist 
and Drujist, and the Judge, 31.2. 

As the prophet was called to come to Asha, he was 
told to arise before Ashay and Sraosha arose to iuda-- 
ment, 43.12. J s 

Did Asha, in these references, have especial connection 
with the fire of the eschatological metal, 30.7; 51.9; 32.7? 
(All which are Ashaist references. ) The connection be- 
tween Asha and fire, 43.4; 34.4; 31.3? is definite, so 
that this is not impossible; and we have seen that the 



160 HIGHER CRITICISM OF THE GATHAS 



eschatological metal might not impossibly be connected 
with the Sword of armed partisanship: and here we have 
'asa as their name. May we take this complex of ideas as 
the origin of the Ashaist cult? 

But how did the fiery partisan Asha come to mean 
right j or justice? The root sa, which appears in profit 
(sav, savah, saoshyant) reappears in sangha or teaching 
(of the Saviors?) ; which is a distinctly Ashaist word, 
32.6; 347; 43.6; 44.14; 46.3, 17; 45.2; and among Vohu 
Manists only once, 49.9, and then qualified by guzra, 
'mysterious.' 

This teaching seems promoted by Saviors rather than 
Teachers; the verb kaeth (428) , the only other one mean- 
ing to teach not already appropriated by Vohu Manists 
is doubtful (Ashaist, 33.2, 47.5, 46.9; Vohu Manist, 44.6, 
10; 46.18; 50.3; (?) 51.15); also sah (1574) (Vohu 
Manist, 34.12; 45.6; 50.6; Ashaist, 43.3; 48.3). 

It must therefore have occurred, then as now, that 
one's own side appeared to be the right side and the oppo- 
site the wrong; to the right truth, is opposed the wrong 
lie jot Druj. 

The Drujist, with his hell of the 'House of the Druj,' 
as opposed to the Ashaist, is well-known; but it would 
seem that another name of theirs was the Doomed (who 
had no second life) , martiya or mashya. An identifica- 
tion seems to be made, in 48.1. When Asha overcomes 
the Druj, then the long prophecy of what is to happen to 
the Daevas and the Doomed will be realized. They are 
paired with the Daevas (as the Drujists would be) 
45.11; 34.5. In 48.1 they are called daeva darlings; 
robbed of second life, 32.5; 46.11 (see 30.11; 32.8; 43.1; 

48.5). 

We must look among them for bitter animosity againsl 
the Druj — the 'harm or convert' spirit of 33.2, illustrates 
this abundantly; for the fiery partisan (asayae, ashahya) 



GROUPING of the ASSOCIA TIONS HH 

Asha could see no middle ground. The partner of the 
divine Cow, Armaiti, would be the divine Bull, Asha, 
whose pastures we hear of in heaven, 33.3, 50.2? The 
Bull is connected with the Dawn, ushas, 46.3; and the 
good days, 50.10. Once more we have a connection be- 
tween Armaitians and Ashaists when the Daeva states 
that the two worst things to see are the Cow and the 
Sun, 32.10; for the days imply light or fire, 43.4; 44.4; 
and the priest of Asha, 50.11; 33.6; will think of Asha 
as he brings an offering to the flames, 43.9. 

No doubt we have here the germs of fire-worship, and 
without question this ever remained Zarathushtra's main 
interest. 

4. The Vohu-Manist Cult. 

Vohu Manah is practically identical with Asha in most 
respects ; but if any difference is observed (see elsewhere) 
he is less individual ; he lacks the fire of Asha. His name 
must have meant 'good nature/ 

This same characteristic is marked in Vohu Manah's 
followers. They are friendly to the Druj, 32.3, 5 ; 43.15 ; 
49.9; and this is all the more marked as Zarathushtra 
finds fault with the just-speaking man (having the right 
saying, B.) for friendliness to the Drujist. This ap- 
pears to Zarathushtra from his self-centred stand-point, 
as hypocrisy, 34.7. 

Are they faithful to thee, O Ahura Mazdah, who, 
though they know of Vohu Manah, turn the difficulties of 
doctrines to their own advantage by sophistries? As for 
me, I know none but You, O Asha! This friendliness 
seems to have been returned, 47.5. 

They were the literary men, and their submission to 
the Magian cause under Vishtaspa is described by the 
padebis (51.16) of Vohu Manah. More striking even 
than this, the word dawsh, to teach, 43.15, 33.13; and 



162 HIGHER CRITICISM OF THE GATHAS 

fradaocshta, teacher, (31.17, 51.3; occur nowhere except 
in immediately Vohu Manist passages (see the words). 
The rarer words ocsha, 46.2, to teach, and dah, 43.11, to 
teach, also appear in Vohu Manist passages. 

This oc ska root, connected evidently with xshathra (like 
da and dathra), suggests that the latter word may, at 
least among them, have meant not realm or power, but 
something analogous to a school or college. Indisputa- 
ble, however, it is that ocshaihra, 29.10; 32.4; 43.4; 44.6; 
45.10 ; is associated with Vohu Manah. 

The sasna are also distinctly Vohu Manist ; in 29.8, and 
48.3, undoubtedly so; in 31.18, nearest to Vohu Manah of 
31.17 e, and mentioned as of the Druj, with whom we 
have seen the Vohu Manists sympathized. In 53.1, they 
are 'of the good daenaf both Vohu Manist terms. If we 
scrutinize the Vohu Manist duplicating divinities 
( Ashay, Tushnamaiti, College-xshathra) it would seem 
that they were an Euhemerist interpretation of the less 
moralized tribal deities of the Cow-cult ( Asha Armaiti, 
Xshathra-xshay-power). This is just what we might 
expect from a non-partisan, student sect, who could not 
be prevented from reflecting on, or moralizing about, 
their divinities. 

Ashay, for instance, is indubitably connected with 
Vohu Manah in 28.7, 33.13, 43.16, 46.10, 51.21, 43.1e; 
while in 34.12 the paths are of Vohu Manah, though 
taught (by Zarathushtra?) through Asha; in 43.5, we 
have the ahem, and vanguhim ear-marks; in 48.8 the 
good spirit and good Xshathra; in 49.12 Vohu Manah is 
nearest to Ashay, as also in 50.9, where we have works of 
Vohu Manah; in 51, we have the best deeds, which must 
refer to the good Manah ; the good Xshathra, also. 

It is among them (43.15) we find Tushn-amaiti, no 
doubt a racial variant for the Ashaist Armaiti. Vohu 
Manah grants tevishi and utayuiti, 51.7. These are not 



GROUPING of the ASSOC! A TIONS 163 

to be superficially attributed to Haurvatat and Amere- 
tat, because in the passages where these vitality and 
enduring are approached to Haurvatat and Ameretat, 
they are separated off from them very evidently, 51.7; 
43.1; 48.8a; as if it were an eclectic comparative iden- 
tification of things known to be of different origin. 

The psychological 'tang' to Bartholomae's transla- 
tion of daena, i. e., Ego, or individuality seems too arti- 
ficial for so early a period ; yet we cannot well go further 
away from psychology than to translate it Spirit. Even 
so, it remains a word testifying to reflection and study 
on the part of the users thereof; and, as it happens, its 
chief connection is with the Vohu Manist cult, 33.13; 
44.9; 53.4; 34.13; 49.5; of whom we otherwise have 
gathered that they were unpartisan students. 

Their hell was the ' Home of their 'Bad Mind,' or 
'Worst Mind.' 

Were the Vohu Manists the proud, 32.3, pair- 
imatoisca? In this 32.3 the proud are those who 'will 
dare to reverence the Daevas' and who 'will be consider- 
ed as belonging to the DrujS Hence, the proud were 
originally neither Daevas nor Druj — what else could 
they be but Vohu-Manists, seeing that Aka-Manah is 
mentioned in line 172 ? Secondly, the intellectual Vohu- 
Manists, might well have been so termed by the Armai- 
tians, who were no more than humble cow-herders, to 
whom the gentlemen, xvaetav might well appear proud. 
Thirdly, there seems to be a contrast or opposition be- 
tween the humble Armaitians of verse 2, and the proud 
of verse 3. Now, we have no record of any opposition 
within the ranks of the simple-minded verezena, or 
group of laboring cow-herders. 

It would seem as if chisti, sophia — wisdom, was asso- 
ciated with the Vohu Manist cult, 46.9; 48.11; 47.2; 
51.16, 18. 

Likewise the Magian cause is distinctly, 51.11, 16, 



164 HIGHER CRITICISM OF THE GATHAS 

grouped with Vohu Manah alone, and among others, in 
33.7; 46.14; also with Vohu Manah and Xshathra in 
29.11, in the cow-drama. 

Does the meaning of Tushna (matay, 658, silent de- 
votion) have any connection with the guzra (secret) 
teachings? This would seem the fitting cult, in order 
of importance. In 28.5, the mathras of the Knower were 
not unknown among the Vohu Manists; who were 
rather, the chief association thereof. m m 

Who were the Savages, ccshafstras? The only indi- 
cations we have are: 

(a) 34.5; Zarathushtra preached to Daevas, Doomed 
(druj ) , and Savages. This would imply they belonged 
to a sect other than Daevic or Ashaist— the only other 
definitely well-known sect of whom it could be said 
Zarathushtra had preached to them was the Vohu 
Manist. 

(6) The non-Vohu Manists are shunned by Asha, 
as much as Savages are shunned by us, 34.9. Does this 
suggest that Zarathushtra, like his divinity Asha, sepa- 
rated himself from the non-Vohu Manist Savages? 

Why should they be called "small beasts of prey," 
ccshafstras? Possibly like the treason which Zarathush- 
tra attributes to certain Vohu Manists who, though they 
know the truth, use it for their own purposes, 34.7; they 
held a variant of Armaiti, as "stealing" it. However, 
in 49.9, the Sasna is taught by Asha (or the Ashaist 
prophet?) while Vohu Manah has the guzra-sangha, 
the Secret teachings. 

We must accept Yasna, 30, as the Vohu Manist school 
of Dualism; and from it we must gather the following 
ideas: the Spirit being clothed with the Stone-heavens 
as a garment, 5; and the lights, 1; Adana, as duplicate 
of Spenta — Mainyuist Ada, 7; maetha and viciiha for 
crisis; that Better and the Bad spirits, showing it Vohu 
Manist. j 



GROUPING of the ASSOCIA TIONS H35 

The only association that does not seem to fit is 
Aeshma, 30.7, who, as sickness, should logically belong 
to the cult of Health, Haurvatat. Still, sickness is 
only a minor result of rapine and violence, which with- 
out question is Daevic, for it was to Aeshma that the 
wrong choosing Daevas rushed. 

5. Ihe Spenta-Mainyuist Cult. 

It is only with the greatest reluctance that the writer 
even considers the recognition of another cult; for the 
following reasons seem decisive: 

(1) The parallelism between the dualism of 80 and 
45 demands a group other than the Vohu Manists, who 
were philosophical enough to be appealed to by a 
Dualism; and this could be neither the Daevas, bent on 
rapine, nor the Ashaists-Armaitians, bent on cow- 
herding and fire-worship and fanatic opposition to the 
Druj. 

(2) We have Spenta and Angro Mainyu, as another 
group of divinities. True, spenta recalls Armaiti the 
bounteously fertile, and Mainyu recalls the Armaitian 
'Shaper,' the Spirit of Wisdom. But the Armaitians 
were perhaps the most ancient and simple, cow-cult, 
whereas Yasna 45 contains a group of late ideas, we 
shall see later. Sraosha, the Cinvat-bridge, Garodman, 
and Haurvatat and Ameretat, ignored in 30.6. Again, 
there would be among the Armaitians no room for 
Angro-Mainyu, as no opponent is mentioned to the 
Shaper-of-the-Cow, the Spirit of Wisdom; the opponent 
there was Tare-maiti, corresponding to Ar-maiti. 

(3) We have, as compensation, ada (directly asso- 
ciated with Spenta Mainyu, 33.12, though not in 33.11; 
48.1) and adana, 30.7; a duplication, showing that we 
must hold apart the Vohu Manist adana from the 
Spenta Mainyuist ada group, whichever it be. 



166 HIGHER CRITICISM OF THE GATHAS 

( 4 ) The Savages, as we have already seen, were Vohu 
Manist; the foreigners, voaocema, 34.5, must have been 
different from them, and would suggest later comers, 
such as would hold the more advanced Spenta Mainyuist 
doctrines, which we will next see. Neither Daevas nor 
Druj would be addressed as 'foreigners.' 

(5) The chief reason for the recognition of a differ- 
ent and later group is that in 30.6, 7 we have tevishi 
and utayuiti given to a sick man, without mention of 
Haurvatat, if not of Ameretat; whereas in 45.7, these 
qualities of tevishi and utayuiti, are as always later, 
properly connected with Haurvatat and Ameretat, 
45.7, 10. These divinities must then have been either 
unknown to, or ignored by, 30.7; this later alternative 
would be unlikely, because no reason could well be ad- 
vanced for purposive ignoring of them. 

Again, in 32.5, Ameretat appears not with her later 
twin companion Haurvatat, but with Hujyatay, show- 
ing the formative stage of the later twin-doctrine of 
Haurvatat and Ameretat. 

( 6 ) We have a special eschatology, Sraosha as Judge, 
and Garodman, 45.5, 8, which would conflict with 
'House of the Best Mind' or 'House of Druf and of 
Asha. Garodman is a later idea, taken up by the later 
Mazdeans. While the Yohu Manist's psychological cast 
of thought held to the crisis, vicitha and maetha, 30.2, 9, 
we have in 45.7 the Preparer, who was later to stand 
with Sroasha at the (bridge) of judgment, 46.17. 

(7) The cinvat-bridge, 46.10, 11; 51.13; shows a de- 
veloped (and later Mazdean) view. The prophet will 
go over it first, 46.10, certainly developed from the 
simple ratav of the herdsmen. In 46.11, while con- 
nected with the house of Druj, the fact that their daena 
will meet the Karpan and Kavays there is mentioned 
as something they do not seem to have known yet. So, 



GROUPING of the ASSOCIATIONS 167 

in 51.13, there is a manifestation (of new doctrinal des- 
cription?) for those who have left the way of Asha, 
with the daenas as destroyers of the good reward. 
While daenas, as we have seen, were frequently con- 
nected with Vohu Manah, nevertheless the whole pictur- 
esque picture, employing both Vohu Manist and Ashaist 
conceptions, is a strikingly new ensemble, 

(8) We find also in Yasna 45 a more advanced psy- 
chological scheme of eight elements; manah, sengha, 
ocratav, varana, shyaothana, daena, and urvan, (mind, 
doctrine, understanding, thought, teaching, deeds, spirit, 
soul) in 45.8; while in 30.2 we have only the traditional 
threefold division of manah, vacah, and shyaothana, 
mind, word, and deed. 

( 9 ) All the other names for men being appropriated 
(vir to Armaitians, as used with pasav; mashyia to the 
Druj -doomed), we may be impressed by the appear- 
ance of maretan (reminding of the latter gayomart) in 
the classic passage, 45.5. In 46.13 sasta precedes it, 
and the 'hearing' is connected with Sraosha. In 29.7 
the cow asks who would intercede for her with men 
(probably the daevas?) ; yet the cow's Creator was the 
Spirit of Wisdom. Again, in 30.6, the connection is 
with Aeshma, and hence daevic, unless we consider his 
role as sickness-producer as being Spenta Mainyuist, as 
opposed to Haurvatat and Ameretat. (The references 
are, 29.7; 45.5; 46.13—30.6; 32.12.) 

(10) In considering the special doctrines of the 
Spenta Mainyuist group, Haurvatat might appear as 
an innovation. We have seen two stages of growth to- 
wards this ; first, when Haurvatat was ignored, and sec- 
ondly, when she appeared as Hujyatay. The idea of 
health and sickness therefore may have been character- 
istic of this group. Did the ahumbis, 31.19; 44.2; have 
anything to do with this? In 31.19 applied to Zara- 
thushtra, and in 44.2 to Ahura Mazdah, it may have 



168 HIGHER CRITICISM OF THE GATHAS 

shown another stage in the development of the healing 
idea, with Aeshma imported from daevas, as opponent, 
30.6. At any rate urvatha as friend appears in 45.11. 

(11) There is the following complex of associations, 
all connecting with the Spenta Mainyuists: 

a. The Clever are sifted by Sraosha, 46.17. 

b. The Preparer (Zarathushtra himself) will 

stand for them with Sraosha, 46.17. 

c. The Preparers wish for profits of Ameretatj 

45.7. 

Are the Clever Spenta Mainyuists? On the whole, 
they seem to have relations mainly with Zarathushtra 
himself, and as Grehma does not believe in the second 
coming or life, 82.10 ; 46.11 ; does it mean that the Clever 
did believe in it before Grehma perverts them to being 
Drujists? 

Sraosha, obedience, would of itself, mean obedience to 
Zarathushtra himself. He is associated with the Pre- 
parer and Judgment in 46.17; 44.16; 43.12; and in 
45.5 with Ameretat (Spenta Mainyuist) ; with Haur- 
vatat and Ameretat, in 45.5. 

6. 1he Clever, or Mazdists. 

The Gnostic cult includes Mazdah, from the verb 
mazda (B 1163) to mind, or remember. In connection 
therewith we have the Knower vidvae, 31.6; the Know- 
ing, 45.3; the Clever, datha, 732; 46.17; with their 
special heaven, the house of the Clever, 32.10; with 
their opposite the Fools, or Non-clever, 46.17. 

7. Ihe Magian*/*. 

The Magians were apparently a well established tribe, 
with a special name, magavan, 33.7, 51.15. 



GROUPING of the ASSOCIA TIONS T69 

They were perhaps Daevas, for Vishtaspa the Kava- 
yite attains their leadership, 46.14; 51.16; 53.2. They 
may, however (as many kindred tribes and persons have 
been to their relatives), have been bitterly hostile to 
them, or they may have drifted apart in some manner, 
so as to allow for Zarathushtra's opposition to their kin- 
dred the Daevas. Meat-eating, 32.8; and intoxication 
(by haoma?), 48.10; may have been elements in this 
disunion. In the Magian sections of the Gathas, 46.9- 
13; 51.11-22; 53; the cow-drama, 29; we have a preva- 
lence of Mazdah Ahura together (except in 33, which 
has a slight preponderance of Mazdah only) . The word 
Mazdah may therefore have been already prevalent, and 
known to Zarathushtra. The word maga meant a hole. 
Now if we suppose that the men who lived in the deep 
valley, which was not fitted for agriculture, wished to 
support themselves, pasturing cattle would be the only 
possibility. The dwellers on the high table-land were 
successful, powerful daevas; and at last, when driven 
to despair, Zarathushtra advises the Magians to settle 
'cleverly' these open sunny lands, and engage in agri- 
culture also, 50.1-4. This would account for all the 
facts, and allow a role for Zarathushtra as champion of 
the herdsmen, and his later alliances with the Daeva 
Frashaoshtra and Jamaspa. 

Again, the Magians may have been troglodites, such 
as lived in the Hauran. Fire would be very necessary to 
them ; hence perhaps their preserving or being favorable 
to that element of nature -worship. However, such in- 
trospective lives as troglodites must necessarily live 
would favor the preservation or development of memory 
and mindfulness, the Mazdah concept. 

Indeed, the verb 'mazda,' to remember, is found in 
one of the Magian sections, 53.5; the other occurrence 
is in the Spenta Mainyuist, 45-45.1, which cult Zara- 
thushtra was seeking. We may therefore conclude it 



170 HIGHER CRITICISM OF THE GATHAS 

was in general use. But the famous Yasna 30 (dualism) 
also begins with the expression that the prophet will 
now utter things memorable 3 mazdatha. These no doubt 
were the secrets of the Mazdean theologians, common 
among all of the various cult-tribes. 

Did Mazdah alone of all the other divinities, have no 
opponent? Seeing that the name Mazdah is after all 
kindred to Manah, Mainyu, and Maiti, all these words 
meaning thought in some shape, such an isolation would 
seem improbable. But what opponent have we for him? 
The later Ormuzd and Ahriman betrays it. Ahura was 
an opponent of Mazdah. Hence Zarathushtra's long 
effort to recognize Mazdah as the Supreme Ahura; 
hence we have Ahuras of Mazdah , and Ahuras Mazdah t 
31.4 ; 30.9 ; before the final crystallization occurs. Hence 
also we have the conjuring of disobedience (Asrushtay) 
from Mazdah Ahura, 33.4, so as to leave Ahura as holy 
and universal a name as it has since become. 

The secular use of Ahura, 29.2; 31.8, 10; 46.9; 53.9; 
as judge is attributed to Mazdah in 31.8; 46.9; to a 
man in 29.2; 31.10; 53.9; and in the latter case it refers 
to a conqueror who would murder and imprison. So 
we have both 

a. Ahura as sufficiently different from Mazdah 

as to be attributed to him; 
6. As containing the idea of bloodshed and vio- 
lence, which makes the point of the f spen- 
tem 3 and 'ashavanem* added to it in 46.9. 

While originally then the idea may have been that of 
an opposing divinity (still reflected in Zarathushtra's 
code of ethics against his enemies, 43.8; 28.9; 46.4, 18; 
31.18) he insisted that Ahura and Mazdah were the 
same, 31.8; 46.9; Ahura becoming 'bounteous' and 
'just.' 

We have this asrushtay in 33.4; 44.13; 43.12; really 
the opponent of Sraosha. 



Outline qf Pre-Zoroastrian Cult./*. 

I. Daevas. 

Meat-eaters, butchers of cows; refuse, intoxication (with ha5ma?) 
Friendly; agricultural, but employing methods different from Za- 
rathushtra's. Glrehma their /kaesa (prophet) teaches an eschato- 
logy different from Zarathushtra's, 32.10. They are politically 
prominent, and have a wide reputation, and ally themselves with 
Aeshma. They use hunav for son. 

II. Armaitian Bovine Fertility Worship. 

Armaiti the productive, cow-like, gentle, is pasture. Fashioner 
(tash) of the Bovine; geus urvan, Soul of the Bovine. Bull-god 
with pasture. They demand a Judge who shall dispense profit 
and loss. They honor understanding, reverence, and peace. Vira 
for man. Opponent to Armaiti is Tdbve-maiti. They combine with 

III. Ashaist Partisans, Yasnas 28, 43, 44, 48. 

Asha is opposed to the Druj/sfc, who are called the doomed, or 
mortals. 'Injure or convert them!' cry the champions or saviors. 
Their law is the siiig'ha: their Judgment occurs by red fire and 
molten metal (the burning of sword-wounds3) Home of Druj, hell 

IV. Vohu-Manists, Yasnas 30, 34. 

Friendly to all, hence also to Drujists, hence they appear to Za- 
rathushtra hypocritical, 34.7, and proud, 32.3, pairi-matoisca, 
as opposed to their Tushna-maiti; Ashay is their version of Asha 
To their Vohu is opposed Aka Manah, in the Home of the Worst 
Mind, whither go the Savages, by retribution, adana. They are 
the intellectuals, interpreting doctrines; having verses; teaching, 
daxsh, xsha, sasna, cistay-sop/z/a, secret teachings, of which the 
legend of the stone-heaven may have formed part for the daenas. 

V. Spenta-Mainyuists, Yasnas 45, 47, 49. 

Dualism of Spenta versus Angro Mainyav; Sraosha versus Asm- 
shtay. From among all men (maretan) and foreigners (vaoxema) 
Sraosha sifts out the clever who, following the Preparer over the 
cinvat bridge, in the Garodman attain Haurvatat and Ameretat 
They had an eightfold psychological division. Retribution is ada 

VI. Magians, Yasnas 29, 33, 46.9-13, 51.1 1-22, 53. 

A tribe living in a deep valley, by despair driven out into open 
lands, 50. l-6,_ submitting to the Daeva ruler Vishtaspa. Their 
divinity Mazdah is united to his erst-while opponent Ahura from 
whom Zarathushtra as knower of the mysteries conjures away all 
evil, then superimposing him above all other gods as the supreme 



DEVELOPMENT of ZARATHUSHTRA 173 



CHAPTER IV. 
DEVELOPMENT of ZARATHUSHTRA 



Amidst these groups or tribes (which we must ndt 
think of as large nations, but perhaps as fellow-settlers 
of some mountain — group or table — land), Zarathush- 
tra must have grown up and worked. 

1. Vhe Magian Youth. 

In studying the origin of Zarathushtra and his mes- 
sage we must keep certain things in mind. 

(1) As in other religions, the accounts of his early 
youth, are among the least reliable documents. 

( 2 ) We must change perspective : when Zarathushtra 
arose he was unnoticed, and the world around him great. 

Hence, in asking ourselves to what tribe he belonged 
we should go to the later years of his life, and see what 
his relations are . Here we find the Magian tribe, among 
whom he is not satisfied to teach; he wants to preach 
outside of or 'before' it, 33.7. This would not have oc- 
curred had he not belonged to it by birth. We must 
therefore imagine him a youth of the Magian tribe. 

In this account of the life of Zarathushtra all the 
legendary material which would have added much to 
the picturesqueness of the scenes has been purposely 
omitted. For the purpose of this work has been to limit 
the enquiry strictly to the Gathas. Biblical criticism 
has taught that popular — and even orthodox traditions 
are not always the safest guides. 



1 74 HIGHER CRITICISM OF THE GA THAS 

The location of Zarathushtra's birth in the neighbor- 
hood of lake Urumyah finds absolutely no support in the 
Gathas whose ignoring of sea and lake (mentioning 
water but in 44.4; 51.7) is particularly striking. 
If his visions occurred by a river or lake, the hymns do 
not mention it. 

2. As Student with the Vohu Manist^*. 

What may we suppose that the possibly shy, home- 
sick, distressed Magian youth may have learnt with the 
Vohu Manist teachers? Elsewhere we have seen all the 
special doctrines they may have introduced to him; but 
the most certain of all is that they taught him to address 
Vohu Manah as a present help in trouble, for never, as 
long as he lived, was the impressionable Magian to fail 
to raise his prayers and adorations to the Good Mind 
who dwelt above the heavens. 

"We would not vex the best Mind because of the ex- 
pected benefactions, 28.9. He would always teach 
hymns worthy of the life of Vohu Manah, 30.1. He 
watched over the issues of human life with Vohu Manah, 
28.4. He would always advance his interests through 
Vohu Manah, 33.8. Would Vohu Manah have the 
power to protect his poor? 34.5. The lot of Vohu Manah 
was composed of the incomparable things of the coming 
kingdom, 33.13. It was the power of Vohu Manah that 
should be the portion of him who withstood the divine 
fire, 43.4 ; for Vohu Manah appoints the proper punish- 
ments, and will come, and utter judgments, 43.5, 6." 

And so our young prophet was instructed in verses 
or oracular utterances, 43.11, which no doubt never en- 
tirely faded from his mind. 



DEVELOPMENT of ZARATHUSHTRA 175 

But Vohu Manah, the good natured, full of good 
sense, could not be bigoted ; and when the time came the 
young Magian was ready to progress further, it was 
that Divinity itself which told him, 'Thou shouldst go to 
some Ashaist fane, to be instructed,' 43.12. And no 
doubt with tears he bade farewell to his friends of the 
cheerful, debonair disposition. These, however, seem 
to have left upon the youth the indelible eschatological 
interest which pursued him all through life — for we 
have seen, 33.12, 13, that Vohu Manah was the divinity 
associated most closely with the distribution of compen- 
sations. 

3. A*/* Student with the Ashaists. 

However delightful the gracious young Magian's stay 
may have been among the Vohu Manians, and however 
serious the eschatological interest may have been that he 
brought with him, his joy of being a priest, 33.6, 14; 
43.9; among the Ashaists never forsook him. Years 
later when celebrating the heroes of the Devaist strug- 
gles he would sing to Asha 'as never before,' 28.3, his 
mind going backwards to when he had done so first. 

'When will I behold thee, as a Knower, O Asha?' he 
should cry, 28.5. 
me the realm, O Vohu Manah! 31.4. 

If Asha is at all willing to be invoked, so attain for 

'What help hast thou for me, O Asha? 49.12. 

'I would remain your eulogist, O Mazdah and Asha, 
as long as I live!' 50.11. 

Such were the reminiscent sentiments which he car- 
ried with him all his life; of this early sojourn among 
the Ashaists, whose details the reader may find else- 
where; however, it may be well to note down the chief 
points thereof: 



1 76 HIGHER CRITICISM OF THE GA THAS 

First, a theophany of Asha in person, 34.7, 8 ; 43.9, 10. 

Second, a Vision of the uncertainties of life ended by 
a decision to support the Ashaists against their enemies 
the druj — a 'naturalization' so to speak, among them, 
31.12, 13; 43.7, 8. 

Third, a touching prayer for sufficient divine grace 
to carry out Asha's decrees on his enemies, 30.8-11; 
43.15, 16. 

Fourth, no doubt, admission to the Bond-society of 
Ashaists, hithav, 48.7; which association remained with 
him to the end of his daevic struggles ; for in his vision 
Armaiti the divine hitha, 34.10, of Asha (his wife?), 
appears and aligns the parties. 

This was the sunny, 32.2, portion of Zarathushtra's 
life — for Asha had his strength through fire, 34.4; and 
no doubt our young Magian began at this time those 
ritualistic, reverential fire-worshipping rites, 43.9; 
through which he may have more than once beheld the 
divinities themselves. Indeed, he referred to himself 
even later as the friend of Asha, 50.6. 

But neither did this satisfy Zarathushtra's soul: the 
fire may have led him to seek the Spirit's wisdom, 33.6, 
which for the present was to be withheld from him, 30.6, 
7; 33.6; 44.18. So in disappointment he went by him- 
self — and called on the nameless lord Ahura — from 
whom, as we shall see, he was to attain treasures that 
passed his understanding. 

When Zarathushtra left the Ashaists he wrote, 33.6: 

'I who, as (Ashaist) priest, coming through Asha 
from the Best (Mind), desire (to walk) the just (paths 
of the Holy) Ghost 

From us (the Ashaist priests) (going) towards the 
pastures which advisory-managers ought to work 
through the (Vohu) Manah (disposition); 

For these two objects I wish, O Ahura Mazdah, to 
consult together visibly (the Best Spirit and thee).' 



DEVELOPMENT of ZARA THUSHTRA 1 77 



4. We Ahurian Experiences — Reflexion, 

We must now study the mental experiences of our 
young prophet while studying with the Ahuraians, to 
whose name Mazdah he was to give so much promi- 
nence ; our sources will accordingly be on the one hand, 
34.12-15; 31.3-5, 7, 8, 11, 14-17; and on the other, 44, 
except 17 and 18. 

In 31.6, 7 Zarathushtra asks a number of questions. 
What is the answer? From whom does it come? (8) 

* Whereupon, when Zarathushtra with his (own) eye 
(by looking at nature) and through (his) mind (by 
puzzling out its significance) comprehended.' He 
thought it over himself ; he 'minded' it ; the first step to- 
wards being reminded of it. 

So in 44.8, he asks Ahura Mazdah what his purposes 
are that he may be mindful of them, and the utterances 
about which he had asked through Vohu Manah's aid. 
Evidently it was his purpose to remember them ; he had 
just gone through so many cults it was highly import- 
ant that he should systematize and fix them in his own 
mind. 

In 50.8; 51.16; we have him stepping before Ahura 
Mazdah with the verses (the feet) 'which are as famous 
as those of zeal with stretched-out arms encompass you 
O Mazdah/ They are the verses of Vohu Manah, 51.16. 
It was at a time such as the one where we are now that 
he was producing them. 

If he was familiar with the verb mazda, as we have 
suggested, this would fit this memorizing effort exactly ; 
and the God who would help him to it would indeed be 
the mindful lord/ 



178 HIGHER CRITICISM of the GA THAS. 



5. The Ahurian Experiences— Teachings. 

This was the very psychological moment, and intro- 
spective mood for him to draw from the crucible his 
mind full of the Vohu Manist and Ashaist teachings he 
had just received any combination, deduction, or addi- 
tion. Let us now put together the results of his intro- 
spection; 

31.8. Ahura Mazdah is first and youngest of crea- 
tion; is the father of Vohu Manah; thy Vohu Manah, 
32.6. The genuine creator of Asha; the owner of Ar- 
maiti and of the Shaper-of-the-Bovine creation, who 
was the understanding of the Spirit. 

11. Creator of gaetha and daena, establisher of body 
and life, etc. 

Let us go to 44: 

(1) Friend. 

(2) Ahumbis. 

(3) Who was the first father of Asha? 

(4) Who is creator of Vohu Manah? 

For whom didst thou create the cattle? (A prelude 
to the drama of 29.) 

(7) 'Sons reverent to their fathers' (meant Asha 
and Vohu Manah were made subject to Ahura Maz- 
dah). 

(7) Who created Armaiti? (45.4, is daughter.) 

(9) He wants to help the daenas. He wants to learn 
the dwelling of Vohu Manah and Ahura Mazdah. 

(10) Cista, wisdom, mysteries. 

(11) How to spread the religion for which he was 
chosen — all other (divinities) he regards with suspicion. 

(18) He wants the mystic mathra of Haurvatat and 
Ameretat; and the ten mares and camel to enable him 
to start in his work. 



DEVELOPMENT of ZARA THUSHTRA 1 79 



Evidently he had combined the former cults of Asha 
and Vohu Manah, and had superimposed above them 
a supreme father and Creator, which new revelation 
should unite the warring cults under one banner. 

The name was already at his hand — the lord who 
was mindful of all this; himself was henceforth an 
Expert-Knower (vidvae), one of the clever (dathra) ; 
and he now had a secret (guzra sangha) which united 
him to all cults and enabled him to seek converts among 
them all. 



180 CRITICAL RESULTS 



CHAPTER V, 
CRITICAL RESULTS. 



It is now time to cast a very tentative general bird's 
eye view on the ground we have traversed, in order to 
approach to its significance. 



1. Chronological Significance qf 'Mazdah.' 

Should we suppose that the occurrence of the name 
Mazdah was in some one hymn shown to be predomi- 
nant, would it imply that that hymn was early or late? 
The decision would be, that it was late, because : 

(1) The later Zoroastrian religion is distinctly Maz- 
dean, the name Ahura dropping out to some extent, or 
coalescing with Mazda into Auharmazd, Ormuzd. 

(2) There was a time, as we have seen, 43; when 
Zarathushtra learnt the supremacy of Mazdah. 

(3) The use of Ahuras in the plural, the Ahuras 
Mazdas , the plural pronoun, all point to an earlier poly- 
theism. 



Gathic Occurrence qf Divine N&.meu*. 

Yasna 28: Ahura, 8; Ahura Mazdah, 2,3,4,5,6,9,10,11. Mazdah, 1,7. 

29 A, 5; AM, 4,6,7,10,11; M, 5,8; None, 1,2,3,9. 

30 A, l; AM, 5,8,9; M, 10,11; None, 2,3,4,6,7. 

31 A, 8,15; AM, 2,4,5,7,9,14,16,17,19,21,22; M, 1,3,6,8,10,11,13; —12,18,20. 

32 A, 0. AM, 1,2,4,6,7,16; M, 8,9,11,12,13; —3,5,10,14,15. 

33 A, 3,13; AM, 2,5,6,11,12; M, 4,7,8,9,10,14. —1. 

34 A, 0; AM, 1,3,4,10,13,14,15; AM, 2,5,6,7,8,9,11,12. 



43 A, 0; AM, 1,3,5,7,9,11,13,15,16; M, 2,4,6,8,14; — 10,12. 

44 A, 1-19; M, 1,2,3,4,7,8,9,10,11,14,15,16,18,20. 

45 A, li; AM, 3-11; —1,2. 

46 A, 6,9,15; AM, 1,2,3,5,7,10,12,13,14,16,17; M, 4,8,18,19. —11. 

47 AM, 1,5,6; M, 2,3,4. 

48 A, 1,7; AM, 2,3,6,8; M, 4,9,10,11,12; —5. 

49 AM, 5,6,7,8,12; M, 1,2,3,10; —4,9,11. 

50 AM, 1,3,5,10; M, 2,4,6,7,8,9,11. 

51 AM, 2,3,6,15,16,17,18,21,22; M, 1,4,7,8,9,10,11,19,20; —5,12,13,14. 
53 AM, 1,2,4,9; M. 3; —5,6,7,8. 



182 CRITICAL RESULTS 



2. Inferences qf Occurrences qf divine Names, 



If any conclusion can be drawn from the occurrences 
of divine names in the Gathas it would be as follows: 

a. Comparing 30 and 45, we find in the latter later 
writing a far greater number of divine names. 

b. In the early series of Yasnas Ahura Mazda pre- 
dominates ; in the later, Mazdah alone. 

c. Yasna 44 has the most uses of Ahura alone on the 
first lines of each stanza, and therefore may be earliest ; 
showing genuineness of Zarathushtra's desire for truth. 

d. Yasna 43 has Mazdah alone predominating over 
Ahura alone ; hence it is a late writing up of Zarathush- 
tra's early experiences, which is also somewhat the case 
with 34. 

e. If we accept 45 as a Spenta Mainyuist writing, we 
have an immense predominance of Mazdah Ahura to- 
gether. But 47 (Spirit Song) is as neutral as 30. 

/. The Daeva struggle Yasnas 33 (32 less so) ; 48- 
51; have strong predominance of Mazdah alone, hence 
late, under stress. See 44.20, where Daeva struggle is 
mentioned, and has Mazdah alone. 

g. 46, with Magian cause, is early, showing predomi- 
nance of Ahura Mazdah. The latter verses of 51. 15- 
18, 21, 22; which also mention the Magian cause, have 
a strong predominance of Ahura Mazdah also. 



Development of tfte 6atfta$ according to tfte Divine names 

Earliest — >4/z«ra Predominates, Used Independently of Mazdah 

44 Heart-searchings. 

£tt\y—Ahura Mazdah Used Together; Ahura Preponderates 

45 Dualism, Spenta-Mainyuist. 

Eate— Ahura Mazdah Used Together, Mazdah Preponderates 

28 The Heroes and their Mission. 

29 Drama of Cow. 

30 Dualism, Vohu-Manist. 

31 Great Communion with Divinity. 

33 High-priestly Prayer. 

46 Preparations for Struggle, Magian. 

48 Appeal for Champions. 

Latest— Ahura alone Absent; Mazdah alone Frequent 

32 Vituperation of Grehma and Opponents. 

34 Early Experiences, Shorter Document. 
43 Early Experiences, Longer Document. 

47 Battle-hymn of the Spirit. 

49 Appeal for Defenders from Bendva. 

50 Exodus of the Magians. 

51 Proclamation of the Kingdom. 

53 Securing a Champion by Marriage. 

Result/*. 

1 The struggle antiquated Ahura and established Mazdah. 

2 The priestly influence worked in the same direction. 

3 The Second, Longer, Personal Document was earliest, both as 

to Personal Experiences and Dualism. 

4 Account of Early Experiences is later than Heart-searchings. 

5 The Cow-drama is too artificial to be early, in its present form. 



184 CRITICAL RESULTS 

The Magian sections of the Gathas are then 46.9-13 ; 
51.11-22; 53; 29; 33. 

The Spenta Mainyuist, 45; 47; 49 (Ada). 

The Ashaist sections: 28; 43; 44; 48. 

The Vohu Manist section: 30; 34. 

The parallelisms of 30-45; 34-43, 44; suggest that 
the earlier part of the life was paralleled by Vohu 
Manist and Ashaist influences; the latter by Magian 
and Spenta Mainyuist, though the latter two both had 
bonds together, and belonged to the later document. 

3, Authorship qf the Gathas. 

What bearing would the above critical suggestions 
have on the authorship of the Gathas? If we have two 
parallel accounts, it is not likely Zarathushtra wrote 
both. If we have to choose, it would be the simpler, the 
shorter, and probably earlier. But even here we have 
the advanced notions of a priest, 33.6, 14; of penances, 
31.13; implying an established organization, of fire- 
sacrifices, 31.7; with rubbing-sticks, 31.19, Mills. On 
the other hand, 43 and 44 seem in parts so sincere, as to 
be original. Again, it is doubtful whether a work so 
rude as turning civilization from nomadic to pastoral, 
29; and from pastoral to agricultural, 50; would justify 
finished metrical, parallel accounts of Zarathushtra's 
life. 

On the whole it may be said to be certain that genuine 
sources underlie both versions, with preference for the 
second, longer, and more personal account. 



CRITICAL RESULTS 185 



4. Amplification qf the Authorship Question. 



How far may we attribute the authorship of the 
Gathas to Zarathushtra? We must first choose between 
the Shorter and Longer Documents (28-34; 43-51, 53), 
as it is not likely that both were written by the same 
man; why should one man write both? 

Analogy from Biblical Criticism would lead us to 
choose the Shorter Document as the earliest ; but, on the 
contrary, we seem to be led to decide for the Longer 
Document, as more personal; and less advanced in the 
use of Mazdah alone — the Chapters on Dualism 45 and 
30, and the Personal experiences, 44 and 34 showing 
this the Shorter Document (28-34) is the Priestly one: 
we have a decided unity of metre; a mention of Zara- 
thushtra as priest (33.6; 14?) ; of penances (31.13), 
which imply an organized and effective ecclesiastical 
authority; fire-sacrifices (the lights of 31.7, and rubbing- 
sticks of Mills; 31.19) ; the Cow-drama, 29, while no 
doubt representing one of the earliest incidents, uses 
Mazdah preponderatingly, and is already Magian in 
writing, 29.11. On the whole, therefore, if Zarathushtra 
wrote one of the two documents, it is more likely it was 
the Longer and more Personal Section 43-51, 53. 

In any event, we may with certainty assert Zarathush- 
tra was the author of the materials which are written 
up in the Gathas, 



186 HIGHER CRITICISM OF THE GATHAS 



5. Uncertainty qf Conclusions. 

In conclusion, the writer would state once more the 
utmost diffidence with which he advances these his sug- 
gestions. Even if they were well-grounded, he knows, 
by the history of other literary controversies, how much 
ridicule and contempt they may attract to him. The 
great majority of mankind have a mind quite able 
and willing to accept contradictories; it is only the few 
who can feel the impossibility of a chaos, and who would 
feel compelled to seek some sort of explanation. It is 
to them only that these critical suggestions are offered. 
The reader may be sure that it was only in spite of him- 
self the writer gave so much time and space to re- 
flections which would do himself no good ; but anything 
is preferable to confusion and chaos, just as Basilides 
said: "I will affirm anything rather than that God is 
unjust," 



ZARA THUSHTRA 'S Personal SIGNIFICANCE 1 87 



CHAPTER VI. 
ZARATHUSHTRA'S Personal SIGNIFICANCE. 

1 # Summary of the Message. 

What significance does Zarathushtra himself bear? 
This may perhaps be best discussed negatively, to clear 
the ground; and then it will be seen what remains. 

Negatively: 1. Not originator of pastoral life, but 
its judge or champion. 

2. Not Magian leader. 

Positively: 1. Eclecticism. 

2. Personality as judge-protector of Bovines. 

3. Partisanship or Dualism. 

4. Both Lives. 

5. The teaching. 

6. Mazdeanism. 

2* Negative Significance. 

(1) We have already seen that the description, 31.9, 
10, of the original choice of the Bovine creation, which 
must be looked on as the poetic description of the es- 
tablishment of pastoral life mentions no leader; it is 
only later that she finds she needs a judge, 29.1, 2, 9, 11 ; 
or guardian; which Zarathushtra, 10, undertakes to be. 

(2) The Magian name arises as a tribe apparently, 
Zarathushtra, 33.7; wishing to preach outside of it; 
the cattle are adopted into it, 29.9; and who will by 
good actions regard it, 51.11; until Vishtaspa is Ahura 
Mazdah's friend for it, 46.14; 51.16; and the Jamaspa 
couple, 53.7; are established in it, and threatened if 
they leave it. 



188 HIGHER CRITICISM OF THE GATHAS 



During that earlier period it seems to have been lead- 
erless; Zarathushtra even wishes to leave it. 

3* Eclecticism. 

The dogmatic chaos of the Gathas has, in this work, 
been analyzed ; but the question remains, was this chaos 
possibly purposive? And what we can gather of Zara- 
thushtra's life would suggest that it was so; his life pur- 
pose seems to have been to get converts among all the 
cults, and to unite them all. So we find Vohu Manah 
telling him to go to Asha, 43.12, at a time 'when he 
first learned Your teachings', 43.11. And then the use 
of the plural pronoun would be most naturally explained 
by the result of just such an eclectic education. The 
uniting all of them by superimposing over them as 
father Mazdah would leave the existing pantheon intact. 

4. Personality a*r Judge-Protector qf Bovine./*. 

The dramatic Yasna 29 describes the call of Zara- 
thushtra for the purpose of protecting the Bovine crea- 
tion from the nomadic meat-eaters, 29.1a, b, 5b; and es- 
tablishment of agriculture, 29.1c, 5c. 

The Bovine-Soul expects, 9.c, future energetic help. 

Zarathushtra prays for peace, 10; for the creation, and 
for reception among men that he may teach them the 
Magian cause, lib; on account of which obedience is 
yielded to him, lie. 

This judge-ship Zarathushtra was not ashamed of, 
and he considered that it was divinely acknowledged, or 
caused 'noted/ 31.2; and the assembled multitude are 
to seek their salvation only in the measure in which he 
announces it, 32.1; and some of the audience at least 
accepts his terms, 32.2. 



ZARA THUSHTRA *S Personal SIGNIFICANCE 1 89 

The question before us now is, how far was he suc- 
cessful? His policy of partisanship we have seen else- 
where; and however close the friendships it may have 
given rise to, it must have raised very much bad blood 
in every party involved. 

Bendva for a long time opposed him, 49.12; and was 
so powerful as to make Zarathushtra feel his material 
poverty, 46.2. Perhaps that was the reason he wanted 
the ten mares and the camel, 44.18. 

The nobility, the peers, the laboring-guild, the Druj 
and the Daevas all seemed to work against him, 46.1; 
whither shall he fly? 

Bendva, 31.15; 32.5; 46.4, 7; 50.3; and Grehma, 
31.18; 32.14; 44.12; seem to trip him up at every turn. 

On the whole, the acknowledgment of the Daevic 
Vishtaspa as Magian chief amounts to a confession of 
failure, just as among the ancient Hebrews the day of 
the * judge' faded before that of the 'king,' whose perm- 
anence of authority, and whose unquestioned or un- 
questionable authority alone could deal with the inner 
and outer dangers and difficulties. 

Finally, in despair, Zarathushtra advises his adherents 
to settle open lands among the Druj, like the Clever 
ones do — hence diplomatically, 50.1-6. 

5. Partisanship Founded on Dualism. 

Dualism is taught in 30.3, 4 and 45.2. In both cases 
the teaching is preceded by 

a. An announcement of the prophet's intention to 
teach an important doctrine, 30.2; 45.1; and 

b. An exhortation to those who are willing to hear, 
30.1; to open their ears and eyes, 30.2; and remember, 
45* lb; and 

c. A statement that it is important in respect to the 



190 HIGHER CRITICISM OF THE GA THAS 

personal responsibility, 30.2b; for a great crisis — inter- 
preted both eschatologically (B) and politically (M) ; 
but distinctly referred to Grehma the false prophet and 
the second life, 45.1b, c; again interpreted eschatologic- 
ally (B) and politically (M). 

This threefold preliminary, in duplicate, should em- 
phasize the importance of the dualistic revelation. 

Zarathushtra's effort seems to have been to create 
divisions,to 'draw the line,' to establish a party. So he 
accuses the Vohu Manists of treachery for friendliness 
to the Druj, 34.7; his revelations from Armaiti are to 
sunder himself from daevas, savages, and the doomed- 
men, 43.15; 49.9; 34.9; 43.7, 8; 34.5. He is 
angry because Grehma is on sufficiently good terms 
with the 'Clever' to pervert them to Drujdom, 32.10; 
and these fierce Daevas seem to have been anxious to 
please (oosnav) people, and generously give them food 
as Yima, 32.8. The druj seem to have lived among the 
Ashaists, and Zarathushtra was the one to eject them, 
44.13. On the whole the various opposing parties seem 
to have been anxious to get along as peaceably as pos- 
sible together, while Zarathushtra's main purpose seems 
to have been; 

( 1 ) To create an impassable barrier between Ashaist 
and Drujist ('injure or convert,' 33.2; who injures him 
pleases God, 31.18; 45.11; 46.4). 

(2) To disunite Daevas, Clever, Vohu Manist, and 
Savages (see references above) ; 

(3) To separate himself from all of them, 49.3; 34.5; 
and 

(4) To make personal service to himself the test of 
orthodoxy; whoever opposes him is an enemy to human- 
ity, 46.13; 51.12, 10; 46.18, 19. 

While this unconciliatory attitude may not seem 
lovely, it may; be doubted whether any great positive 



ZARA THUSHTRA 'S Personal SIGNIFICANCE 1 9 1 



work could ever be begun or carried on, on any less 
positive a basis. 

6. Both Live./\ 

Both lives. There is no doubt Zarathushtra taught 
two lives, a present and a second life, an acpi zatha, or 
second birth or regeneration, 48.5. He called his ene- 
mies the Druj, the 'doomed/ as such meaning will alone 
explain the enumeration of daevas, savages, and men- 
mortals or doomed, 45.11; 34.5; 48.1. Grehma with 
his doctrines destroys the plans of life, 32.9 (which how- 
ever may refer only to present-day regulations). His 
threats and picturesque representations of the House 
of the Druj assure he taught a good life. All uses of 
the word nar are in connection with promises of bless- 
ings or eternity. Besides, Zarathushtra took himself 
very seriously. He was the preparer and Savior par 
excellence, and was to stand next to Sraosha at the Last 
Judgment, 46.17; and he recommended his utterances 
on the ground he was able to justify them at the Last 
Day, 31.19. No wonder that his enemies were the 
Doomed! 

7. The Teaching qf Mazdeanism. 

The cistay or teaching (secular and religious) ap- 
pears in 

48.5 as the good cistay, composed of 

(a) the second birth; 

(b) agriculture for pastoral society. 

44.10 as the may a or mystic cistay, where we have 

(a) undefined goods of Ahura Mazdah; 

(b) words and deeds of Armaiti, the purpose 
of 44.9, 10 being, how will the believers 
succeed in holding together or combining 
the practical and theoretical side of my 
teaching. 



192 HIGHER CRITICISM OF THE GATHAS 



CHAPTER VII 

ETHNOLOGICAL SIGNIFICANCE 
OF ZARATHUSHTRA 

1. Dialects qf Thought-Religion. 

The personal significance of Zarathushtra was an 
eclectic union, under the predominance of the Mazdah 
Ahura, of a number of pre-existent cults,— we might 
say, a realignment of parties for and against himself 
personally. This Zoroastrian pantheon has been shown 
to be no ready made hierarchy of archangels (impos- 
sible because of the evolving, and not devolving trend 
of humanity) , but a number of different cults. 

But not until we have discovered how these cults 
originated can we understand them, and in conse- 
quence, Zarathushtra. For we have seen that his per- 
sonal significance was not that of an originator, but a 
monotheistic organizer of a pre-existing polytheism. 
But what was this polytheism? The most sublime and 
abstract polytheism the world ever saw. For we have, 
in four different dialects (and it was because of the 
differences of dialect that we were able to do our criti- 
cal work) , one and the same Mind or Thought-religion 
— (1) Armaiti-Tushnamaiti versus Tare-Maiti and 
Pairi-maiti; (2) Vohu Manah versus Aka Manah; (3) 
Spenta Mainyu versus Angro Mainyu; (4) Mazdah 
versus AJiura (Ahriman) ; (5) Sraosha versus lAsrush- 
tay. Zarathushtra's personal influence on the worm 
around him depended not on the amount he changed 
that world's pre-existing religions, but on the laitnlui- 
ness with which he represented them, after having in- 



ZARATHUSHTRA'S Ethnological SIGNIFICANCE 193 

vited them into a pantheon which has since survived as 
archangels and arch-demons. This was indeed rather 
of a misfortune, but perhaps the only possible way to 
reunite the sundered Thought religion. Granting 
therefore that the four pre-Zoroastrian cults were only 
four dialects of the same Thought-religion, the burning 
question of our whole enquiry is, Whence may this have 
arisen? And in order to find this origin, we must again 
scour the Gathas for any touch with the then surround- 
ing world. Here, again, we are surprised at the com- 
paratively faint reflection of surrounding conditions; 
we hardly have a name or a fact to point out the ethno- 
logical relation. 

2. Elements qf Gathic Religion, 

1° There is, however, in the Gathas an element of 
magic and fetichistic fire worship. 

2° There is the Cow-group (Aryan?). 

3° There is the Horse-group — the names J&maspa, 
Haecat-aspas, Vishtaspa ( Arabian ? ) . 

4»° There is the Camel-cult, the names ZsLTdLthushtra, 
Frsishaoshtra ( Tartar ? ) . 

5° There ar the Daevas, who are possibly connected 
with the Hindu dtfuas-worshippers. 

Zarathushtra may have united the camel-tribes (Tar- 
tars), horse-tribes (Arabs) and cow-tribes (Aryans) 
into a single religion enunciated by himself, while re- 
taining, in fire worship and sacrifices, the last remain- 
ders of the magic nature worship, including the fetich- 
istic 'second life' reanimations, denied by the more cul- 
tured Daevas. 



194 HIGHER CRITICISM OF THE GATHAS 



3. Ethnological Origin qf Gathic Elements. 

But the grouping of these ethnological 
elements does not yet explain the singularly pure 
Thought-religion. Looking over to the deva-worship- 
ing Hindu Aryans, we find very much the same phe- 
nomena, however ; so that we may look on it as a racial 
inheritance, from before the time of the revolt of certain 
of the Thought-religionists against the more material- 
istic, anthropomorphic, of the deva-worshippers. The 
cow-forces here were not, as with the Hindus, in the 
majority; and hence were forced to fuse with the other 
cults, instead of having them fuse with it, as in India. 
This, of itself, may have brought on a split with the 
Daevas, who remained as an opposition when Zara- 
thushtra lured from themVishtaspa, and put him at the 
head of the now predominating Magian tribe. The 
purity of the thought religion is an Aryan trait, hence 
its simultaneous appearance in the varying dialects of 
the Thought-religion. Zarathushtra then united with 
it the remainder of the nature-worship of the troglodytic 
Magian tribe, and thus produced his eclectic whole from 

(1) Troglodytic, nature (fire) worshipping Magi- 
ans. 

(2) Four dialect-versions of the Thought-religion; 

(3) Merging of the Cow-forces into the Camel- 
forces; 

(4) Splitting the Daeva Horse-forces so as that the 
remainder was sufficiently small to be later turned into 
demons, and to disappear from the actual scene of con- 
flict. 



ZARATHUSHTRA'S Ethnological SIGNIFICANCE 195 



4. the Aryan RaceV Thought-Innovation. 

We must therefore hark back to the origin of the 
Aryan race as the first self-conscious development of 
man as thinker, and consciousness, or conscience. The 
inheritance is therefore racial, and Zarathushtra's merit 
Would lie in having fixed the Thought -religion into a 
dogmatic system early enough so as to become a survi- 
val, striking and suggestive, among more materialis- 
tically developed Hindu pantheons. 

While, apparently, we are finding a purer religion 
the earlier we go up the stream of time, this need not 
conflict with the evolutional progress of the race. There 
are times of birth and of growth; of progress and tem- 
porary regression. The beginning of the Aryan race 
was such a time of progress, followed by compensating 
regression; then, a further progress manifested among 
some other race, and then receded there. The result of 
this alternate, cyclic progress, occurring simultaneously 
in various races, does at times give rise to the impression 
that the old was the best ; but it is not really so, on the 
whole. It may remain the best for that race, but other 
races will lift up new and higher ideals, or will turn 
back to old symbols, interpreting them more purely. 
And so it has come to pass that even Zarathushtra's 
eclectic fusion of the various dialects of the Aryan 
Thought-religion has been left behind in some senses, 
though it will, to all eternity, retain a racy flavor of 
the soil of far-off Iran, and remain an inspiration; and 
a memorial of what that wonderful Aryan race in its 
infancy was. 



196 HIGHER CRITICISM OF THE GATHAS 



FAMILIAR ZOROASTRIAN PHRASES. 

Who does not believe that "God at sundry times and 
in divers manners spake in time past unto the fathers 
by the prophets"? Vital interest can therefore not be 
lacking in such prophetic utterances as the Gathas 
or Hymns of Zarathushtra, which have the first right 
to be considered his, if any portion of the Avesta can 
make that claim. These Gathas contain incidental 
touches which sound so very familiar to us, that they 
may well command our attention in a leisure hour. 

Certainly the greater number of these incidental 
touches cannot be considered in the light of direct 
influences of either the Old or New Testament, because 
they are so remote in time and place, and because many 
of them form no more than commonplaces of religious 
sentiment. Yet may they wake an echo in our hearts, 
cheering us by the thought that God has not left 
Himself without at least indirect witnesses to the 
utmost ends of the earth. Such at least was the 
faith of Justin Martyr when he wrote: "And those 
who lived according to reason are Christians, even 
though accounted atheists, such as among the Greeks, 
Sokrates and Herakleitos, and those who resemble 
them." 

I. ESCHATOLOGICAL ECHOES. 

The Judgment 
In this connection it may not be without point to 
refer to Herakleitus's 25th fragment, which shows that 



FAMILIAR ZOROASTRIAN PHRASES 197 

in 500 B.C., at Ephesus, the Gathic judgment by fire 
(Yasna 31.3,19; 34.4; 43.4; 47.6; 51.9) was not un- 
known: 

"For the fire coming upon [the earth] will judge 
and seize all things." 

This judgment, the great crisis 'maetha,' Vicitha,' 
'mail,' whether interpreted as referring to the earthly 
'sacred wars,' or to the 'end of the age,' is an undeni- 
able element in the teaching of the Gathas. It is 
variously represented as occurring by spirit and fire 
with molten metal, or as a bridge of sifting, with 
Sraosha as Sifter, while the Preparer, Zarathushtra 
himself, will stand with Sraosha (46.17) to vindicate his 
words (31.19) and lead the faithful into Heaven 
(46.10). 

Regeneration, 

Connected with the judgment by fire is regenera- 
tion (cp. John 3.3). In 48.5 we find the word 'aipi- 
zath' meaning literally 'again-birth.' It has been fre- 
quently attempted to minimise the force of this expres- 
sion, but without much success, if the plain meaning of 
the words is not openly denied. The context however 
demands it, for in the next verse we hear of the birth 
of the 'first life': 

"Armaiti, with good deeds, perfects for mortal men 
an 'again-birth/ good dwelling, enduringness and 
vitality; and for cattle she produced plants at the birth 
of the first life." 

Whatever doctrinal distinctions we may please to 
associate therewith, 'regeneration' is the quite literal 
rendering of 'aipizath.' 



198 HIGHER CRITICISM OF THE CATHAS 

The Second Life. 

Zarathushtra taught a second life. For what else 
can we conclude from his doctrine of regeneration, or 
from his opposition to Grdima because, by his teaching, 
he destroys the second life (45.1) ? So also the Kara- 
pans (46.11) destroy the (second) life of men through 
evil deeds ; for if this does not mean 'second' life it would 
mean wholesale murder, which is absurd. 

"I entreat thee, O Ahura, to grant me both lives, 
both that of the body and of the mind; . . . with 
the felicity with which Mazdah, through Asha, supports 
[those to whom] Mazdah, gives the two lives for their 
comfort" (28.2). 

The Resurrection. 

The notion of a resurrection also was very probably 
current in the Zoroastrian religion. Soderblom (p. 244) 
has brought together the external evidence such as that 
of iEneas of Gaza. Diogenes Laertius (Int. 2) asserts 
that the Magi kept up a regular succession from the time 
of Zoroaster, which he puts at 6000 years before Xerxes, 
under the names of Ostanes, and Astrampsychos, and 
Gobryas and Pazatas, until the destruction of the Per- 
sian empire by Alexander. Plutarch (De Is. et Os. 
46, 47) quotes Theopompus, the historian of Philip of 
Macedon, as to dualism, and the final struggle, when, 
after alternate periods of 3000 years, Hades shall fail, 
and men shall be happy, neither requiring food, nor con- 
structing shelter. Herodotus (3.62) mentions (about 
400 b.c.) that Prexaspeo, the executor of Smerdis, said: 
"If the dead rise up again, expect that Astyages the 
Mede will rise up against you; but if it is now as for- 
merly, nothing new can spring up for you from him." 

A number of passages from the Pahlavi Huzvaresh 
glosses and versions have been claimed to refer to the 



FAMILIAR ZOROASTRIAN PHRASES 199 

resurrection (28.5; 30.2,7,10; 31.4; 33.10; 34.6,14; 
48.9). Perhaps the most striking is (30.7): "And 
Armatay conferred on the bodies persistence and firm- 
ness so that he by thy retributions through the metal 
may become the first of them." Most of the other pas- 
sages, however, contain no literal reference to the resur- 
rection on properly objective translation. 

The Gospel 
The word 'hu-meretay' (in 31.10) has by all later 
tradition been interpreted as 'good news' or 'evangel.' 
But Jackson thinks it should be translated 'good marks' 
or record at the judgment. 

The Unpardonable Sin. 

When 'hu-meretay' was taken to mean 'gospel,' 
it appeared that the following quotation signified that 
the nomad should not be admitted to its blessings, even 
should he desire them. But Professor Jackson points 
out that this would conflict with the strong proselytis- 
ing tendency of the Zarathustrian religion. It seems 
therefore safer to interpret the passage (31.10) as 
follows: 

"Then [the cow] chose for herself among the two 
[possible lords, the herdsman or nomad] the herdsman 
who would fatten her; 

"[Namely] the Ashaist who feels that it is in his 
mission to see to it that all things that belong to Vohu 
Manah prosper and who-in-return-is-prospered-by him; 

"[Whereas] the nomad shall not get a share of 
Vohu Manah's favourable report [at the judgment, as 
in verse 14, not 'gospel'] even though he should urge 
for it [so long as he will not herd cattle]." 

The Second Coming. 
We are also struck by a 'second coming,' not how- 



200 HIGHER CRITICISM OF THE CATHAS 

ever of the second person of the divinity, but of the first, 
as in 43.5,6: 

"A bad compensation for the bad, and a good com- 
pensation for the good, 

"[which is to occur], with thy skill, at the last 
crisis of creation; 

"At which crisis come thou, O Mazdah, with 
Spenta Mainyu, Xshathra, and Vohu Manah." 

The Preparer. 

We also hear of a Preparer. 'Rad' means to pre- 
pare, to get ready; hence 'rada' means the 'preparing 
one,' corresponding somewhat to the Taxon of The 
Assumption of Moses , and reminding us of John's mes- 
sage to "Prepare the paths of the Lord" (Mt. 3.3). 

Yasna 46.17 is uncertain, but has all the appear- 
ance of admonishing the faithful to sing praises to the 
Preparer who will stand with Sraosha at the judgment. 
However this may be, Zarathushtra praysi:> "Grant, 
thou greatest ruler, a hearing to the Preparer with the 
Word" (28.7). The kine lament that so impotent a 
Preparer is appointed for them (29.9). "Let the 'Pre- 
parers' wish for the compensations" (45.7). Whoever 
prepares the world for Zarathushtra (46.13) shall re- 
ceive great rewards. 

The Saviour. 

The Gathas moreover have the idea of a Helper or 
Saviour. The word 'saoshyant' is the present parti- 
ciple of the verb 'sao,' to 'profit,' 'gain'; hence it means 
literally the 'profiting one.' It is applied in the singu- 
lar to Zarathushtra (45.11; 48.9; 53.2), and in the 
plural to his helpers (34.13; 46.3; 48.12). 

There is also the word 'saregan' (29.3), of uncer- 
tain derivation, used by Asha, in conversation with the 



FAMILIAR ZOROASTRIAN PHRASES 201 

shaper of the kine, in reference to there being no 
'helper' for the cow. Whoever will take sides with 
Zarathushtra will be the Saviour's friend, brother, or 
father (45.11). 

"The daevas [spirits of the Saviours] are walking 
along Asha's path to their rewards" (34.13). 

II. Gnostic Echoes. 

The Mon or Age. 

In close connection with the 'second coming' is the 
idea of the 'age,' in Greek 'aion,' and Semitic 'olam,' 
which may well start a short series of extremely curious 
Gnostic echoes. The Gathic divinity, Ahura or the 
Lord Mazdah (and we also have the plural Ahuras, re- 
minding us of Elohlm), was the 'mindful' or 'memor- 
able,' hence knowing one. The Gnostics also founded 
their systems on the idea of knowledge. 

We have for 'age' or 'eternity' the word 'y av >' and 
its dative 'yavoi,' which is used adverbially in the sense 
of 'ever.' It may frequently be translated for 'all 
eternity' (49.8; 46.11; [41.2; 40.2;] 53.4), or may mean 
'always' (49.1; 43.13). So we read in 49.8: "While 
both of us wish to be thy messengers for ever in the 
age." Or in 53.4: "May Ahura Mazdah grant thee 
[the fruit of Vohu Manah] for all eternity." Or again, 
in 28.8: "And for whomsoever thou wouldest grant 
Asha (Justice) for all the age of Vohu Manah (Good 
Disposition)." 

The Pleroma or Fulness. 

For Fulness or Pleroma, the corresponding Avestan 
word is 'bur' as in 31.21: "From the resources of his 
innate glory Ahura Mazdah shall grant sustained com- 
munion and fulness of Health and Immortality." 



202 HIGHER CRITICISM OF THE CATHAS 

The Mysteries. 

There is also a 'guzra-sangha' or secret teaching, 
reminding us of the Mysteries of the Kingdom, as in 
Yasna 48.3: 

"[The Knower knows] bounteous secrets, which are 
expressed [in] the doctrine." 

The right path is not always the most obvious 
(31.2). Possibly also the word 'maya' may mean 
'mysteries.' Thus (43.2, Mills) : 

"O Ahura Mazdah, reveal all those mysteries which 
thou givest through Asha." 

The Word and the Prophet. 

'Mathra,' the 'word/ forms 'mathran,' the 'worder,' 
or prophet (from Gk. 'phemi,' to say) utterer. 

(a) Such 'mathras' are directly connected with the 
gnostic or spiritual Knower (45.3; 51.8; 31.6; 28.5; 
43.14; (6) 'mathra' appears as a divine word of (magic) 
efficiency (31.18; 43.14; 44.14; 45.3; 31.6; 29.7); (c) 
as a word of promise (44.17; 28.5) ; (d) as the word of 
a prophet (50.6). 

Its result is choice of the cause of Ahura Mazdah 
(28.5) and communion with Ahura Mazdah (44.17). It 
provides food for the cattle (29.7) ; it reveals [a mys- 
tery] about Haurvatat and Ameretat and about Vohu 
Manah (31.6). It is to be 'worked' or practised as 
Ahura Mazdah considers and declares it should be 
(45.3). It has the power to smite down the Druj 
(44.14), and arouses those who scorn Ahura Mazdah's 
teachings (43.14). In short, it is a magic utterance of 
the 'mathran' (41.5; 50.5,6; 32.13; 28.7; 51.8), or 
prophet, who seeks a hearing (28.7) ; it is his word which 
will be sought by the evil in hell (32.13) ; it is the utter- 
ance of the prophet (51.8) who rejoices at the gift of 
the spirit to the missionaries. 



FAMILIAR ZOROASTRIAN PHRASES 203 

The Gnostic, 

The Gnostic is the Vidvao' (past participle of 
'vaed,' to know), the 'knower,' and the expression is 
applied even to the divinity (48.3) : "The Knower, who 
is one like Thee." So we read (28.5) <: "When shall I 
behold Thee, as a knower?" Or (34.9) : "Those who 
drive away Armaiti, prized by the Knower." Or (48.3) : 
"Tell me, O Ahura, for Thou indeed art the Knower." 
Or again (51.8) : "Tell me, O Mazdah, for the knower 
should be told." In another place it is said: "Let the 
Knower (Mazdah) speak to me the knower." (Cp. also 
45.8 and 48.2.) 

The Antichrist. 

In the Gathas we find several opponents to divini- 
ties. For instance, Angra Mainyu to Spenta Mainyu; 
Aka Manah to Vohu Manah; to Ar-matay (Docile, 
Devoted Thought) we have Tar^-matay (33.4), who in 
Yasna 60.5 became her direct opponent, meaning 
'Thought going beyond'; again, to Tushna-matay (Si- 
lent Thought) we have opposed the Paira-matay-ists 
(32.3) whose name means thinking-up or forward. 

The Lie. 
In 2 Thess. 11.9-12, the great apostasy consists in 
trusting in the Lie. In the Gathas the Lie is the Druj 
(32.3), enumerated along with the proud opponents, 
'Paira-matay.' 

III. Picturesque Chance Echoes. 

Since human nature is the same all the world over, 
and in all ages, we should be more surprised if we did 
not find coincidences of emotional expression, than 
when we do. With considerable interest we may trace 



204 HIGHER CRITICISM OF THE CAT HAS 

in the Gathas picturesque images with which we have 
grown very familiar. 

Family -Extension. 

When we remember: "Whosoever shall do the 
will of my Father which is in heaven, the same is my 
brother and sister and mother" (Ml. 12.46-50), we can- 
not fail to be struck by: 

"Whoever therefore in the future scorns the daevas 
and the men who scorn him [Zarathushtra], and all 
others except whoever is devoted to him, shall be con- 
sidered by the bounteous individuality of Zarathushtra, 
who is saviour and master of the house, as his friend, 
brother or father, O Ahura Mazdah." 

Dives and Lazarus. 

Nor can we avoid thinking of the Parable of Dives 
and Lazarus when we read (32.13) : 

"Through which. Xshathra-power [of the above 
Asha, Justice] Grehma will be degraded to hell, the 
dwelling of the Worst Mind, [wherein dwell] the de- 
stroyers of this life ; and [then] , O Mazdah, he will com- 
plain, being moved by a desire for the message of thy 
Prophet, who then however will keep him from behold- 
ing Asha (Justice)." Or again (53.8)i«-i "[On the 
contrary let the malefactors through whom are effected] 
murder and bloody deed, let them all be abandoned, 
and cry upwards in vain." 

The Reward of Apostles. 
Another picturesque coincidence is that of the 
Galilean Apostles' very human and comprehensible cry: 
"Behold, we have forsaken all and followed thee; 
what shall we have therefor?" (Mt. 19.27-29). If the 
Apostles of the Lord did not hesitate to ask this ques- 
tion, can we find fault with Zarathushtra for not being 



FAMILIAR ZOROASTRIAN PHRASES 205 

insensible to personal reward? "The saviour would like 
to know how his compensation should be [given] to him" 
(48.9) ; he would know also, of lesser things, when he 
shall receive the reward promised him, of ten mares and 
stallions and one camel, together with Haurvatat and 
Ameretat (44.18). 

The Loss of One's Own Soul. 
"Thou fool! This night shall thy soul be required 
of thee ; then whose shall those things be which thou hast 
provided?" (Lk. 12.20). Not very unlike the thought 
in these inspired words are those of the Gathist: 

"The Karapans, through their political power join 

the Kavays, 
"To destroy the [second] life of men through evil 

deeds ; 
"[Fools! Whereas] their own souls and spirits will 

terrify them, 
"When they shall come to the Sifter's bridge of 

judgment; 
"As companions they will be admitted to the Home 
of the Druj for ever" (46.11). 

Ears to Hear. 

"He that hath ears to hear, let him hear," cried the 
Utterer of the Parables of the Kingdom (ML 11.15) ; 
the strong Singer of the Gathas cries: 

"Listen with your ears to the best [information] ; 
behold with [your] sight, and with [your] mind" (30.2) . 

Was, Is, and Shall Be. 
The expression of eternity, 'was, is, and shall be,' 
common in all lands, is found also in the Gathas, as 
for instance (29.4) : "The Lord knows all the plans 
achieved in the past, and [to be] in the future, and it 
is he who decides about the present ones; it is whatever 



206 HIGHER CRITICISM OF THE CATHAS 

he wills that happens to us." (Cp. also 33.10; 57.22.) 

The First and Last. 

We are reminded of the Alpha and Omega (Rev. 
22.13), when we read in 31.8: "Then Zarathushtra 
understood that Mazdah was both the first and youngest 
of creation." 

The Poor. 

Zarathushtra seems to have been poor himself; he 
prays for ten mares and a camel (44.18) , and he ascribes 
his failure to his poverty in flocks (46.2). No doubt 
this caused his sympathy with the poor, for whom he 
prays (53.9) : 

"What Lord will destroy the Drujist and establish 
the Kingdom by which, O Mazdah, Thou wilt give to 
the justly living poor that better [part] ?" 

And again (34.5) : "Have You the power to pro- 
tect your poor?" 

Whosoever Will. 

"Whosoever will," cries the Revelator (22.17). 
Compare this with Yasna 43, which opens with the 
salutatory: "Success to me, to you, and to whosoever 
will"; while Yasna 30 begins in a style somewhat 
reminding us of the Sermon on the Mount: 

"But thus, O [souls] desirous [of hearing], I will 
utter (1) those things worthy of being remembered by 
the expert-knower ; (2) the praises for Ahura, and (3) 
hymns [worthy] of Vohu Manah, and (4) things well 
remembered by the aid of Asha. Listen with your ears 
to the best [information] ; behold with [your] sight, and 
with [your] mind; 

"Man by man, each for his own person, distinguish- 
ing between both confessions, before the great crisis. 
Consider again!" 



FAMILIAR ZOROASTRIAN PHRASES 207 

Come Quickly! 
In the last verse but one of the Gathas, Zarathush- 
tra invokes peace on the believers' villages, peace which 
is to be produced by the slaughter of the enemy, adding 
"and may it come soon!" Compare this with the great 
cry for the coming of the Prince of Peace: "Even so, 
Lord Jesus, come quickly!" (Rev. 22.17,20). 

Pity on the Misled Crowds. 

As Jesus felt compassion for the misled crowds 
(Mt. 9.36) which the Jews hindered Him from calling 
to Himself, so Zarathushtra opens one of his immortal 
hymns with a poignant expression of his grief: 

"Ever has Bmdva hindered me [and proved him- 
self the] greater [of us two], when I, O Mazdah, was 
trying-to-satisfy the misled [crowds] through Asha 
(Justice)." 

IV. Minor Echoes. 

Angel or Apostle. 

The word 'duta' (168) which comes from 'dav,' to 
send off, should strictly represent 'apostle' (Gk. 'apo- 
stello'). But 'dutya' (204) means 'message,' which 
would represent the Greek 'aggelia,' while 'aggelos,' 
the Greek for 'messenger,' is the English 'angel.' So 
both shades of meaning fall together. 

'Fraeshta' is derived from 'fra' and 'aesh,' or 'off' 
and to 'get-into-hasty-motion' ; it would thus be more 
closely rendered 'emissary' or 'apostle,' not 'angel'; 
while 'vat,' to 'announce,' which would exactly repre- 
sent 'aggelos,' is only used in the passive about an event, 
and not of the function of a person. Perhaps then it 
would be wiser to render these words into English by 
the less familiar 'messenger.' 



208 HIGHER CRITICISM OF THE CAT HAS 

"May we be thy messengers, to hold off those who 
hostilely deceive thee" (32.1 [168]). 

"The message of thy prophet, who will keep them 
from beholding Asha" (32.13 [204] ) . 

"As we [Frashaoshtra and Zarathushtra] wish to 
be thy messengers for-ever-in-the-age" (49.8 [738]). 

The Token. 

Again we may notice 'daxshta,' meaning a 'token,' 
'pledge,' or 'earnest,' and compare it with 2 Cor. 1.22; 
5.9; Eph. 1.14 Thus: 

"And do thou, O Mazdah, within [the nature of] 
both contending parties set satisfaction as a token [of 
the accuracy of my prophecy of the judgment by] 

"The metal, molten through thy red fire [which 
as a sifter] shall 

"Harm the Drujist, but profit the Ashaist" (51.9). 

The Spiritual Israel. 

It was suggested by Herodotus that the Magi were 
a tribe. No doubt they were at first; but the threat of 
Zarathushtra to the newly married couple (53.7) that 
if they ever abandoned the Magian cause they would 
cry 'Woe!' at the end of life, suggests that it had be- 
come already a religious organisation which could be 
left at will. 

The Robe of Heaven. 

The Most Bounteous Spirit wears the adamantine 
heavens as a robe (30.5) . "As a vesture shalt thou fold 
them up," sings the writer of The Epistle to the Hebrews 
(1.12). 

The Mediation. 

It is well known that in the Gathas Ahura Mazdah 
never does anything directly, but only through some one 
of the other Ahuras, as agent. So for instance in 33.12, 



FAMILIAR ZOROASTRIAN PHRASES 209 

Zarathushtra prays that Ahura Mazdah may grant him 
through Armaiti, vitality; through Spenta Mainyu, 
strength; through Ada, retribution; through Asha, 
might ; and through Vohu Manah, compensation. 

The Divine Inheritance. 

The Gathas, as well as the New Testament (Eph. 
1.14, ff), promise man a divine inheritance ('raexenah') 
and epoch of judgment, of rewards or punishments 
(30.11) . So also, of Haurvatat and Ameretat (33.10) . 
"Can they be faithful who through their teachings turn 
into sorrow sure inheritances for Vohu Manah?" (34.7) 
asks the sorrowing prophet, reminding us of Elijah, who 
thought himself left the only faithful soul (1 Kings 
19.10). 

The Giving of the Spirit. 

Zarathushtra would have the new settlers act as 
missionaries (50.3). Nor is he jealous of them, any 
more than Elijah was jealous of Elisha's double portion 
of the spirit, or Moses of the elders of the congregation 
when Jahve spoke unto them also. "The prophet re- 
joices through the word which is told the expert knower" 
(51.8). 

Foolish and Wise Virgins. 

"I will tell you how to sift the clever from the 
foolish" (46.15). 

"By uttering praises of the Preparer who will 
stand for them together with obedience, 

"Who will sift the clever from the foolish" (46.17) . 

This sundering of the wise from the foolish reminds 
us in a distant way of the Parable of the Wise and 
Foolish Virgins. 

The Faithful 

The word 'aredra' means 'trustworthy' or 'faithful' 



210 HIGHER CRITICISM OF THE CAT HAS 

(48.8; 50.4,8) ; it is applied both to men and God. 

"Are they faithful to Thee, O Ahura Mazdah, who, 
though they know of Vohu Manah, turn the difficulties 
of traditionally inherited doctrine to their own ad- 
vantage?" (34.7). 

"[Zarathushtra] who is faithful like Thee, O 
Mazdah" (43.3). 

"Who is the faithful one, who first taught" 
(46.9) ? 

"O Frashaoshtra, go thou with the faithful to where 
we both desire to be with the Beloved" (46.16) . 

"Will thy realm please the faithful [believers]" 
(48.8)? 

"Zarathushtra hears the faithful entering their new 
homes singing with joy" (50.4). 

"Zarathushtra will encompass Asha with the rev- 
erence of the faithful" (50.8). 

"God is faithful" (1 Cor. 1.9), Paul does not hesi- 
tate to say, nor does the Gathist. 

Faith and Works. 

Not less in Zarathushtra's day than in the days 
of Paul and James, were human hearts torn with the 
ever recurring question of faith and works. The 
Gathist, no doubt in some moment of despair, cried: 

"Is the message I am about to proclaim genuine? 
Does Armaiti (Loving Devotion) support Asha (Jus- 
tice) through deeds" (44.6)? 

The End Known to God. 

The "end of the Lord" (Jos. 5.11) is the end of 
human actions, known to, and brought about by, the 
Lord. 

"The knower is not to commit any of these deeds 
of violence, whose [fatal] end, thou, O Ahura Mazdah, 
best knowest" (32.7). 



FAMILIAR ZOROASTRIAN PHRASES 211 

The Better Part 

The word fvahyo') 'better' is in the Gathas fre- 
quently used absolutely in a way which it is difficult to 
translate in any way other than the 'better part.' For 
instance : 

"O Maidyaimangha ! Zarathushtra, who has given 
his daughter Chisti, to this Yamaspa, and who as having 
known through his spirit the [first] life, is again wish- 
ing [the second], says that thou [hast] the better 
[part] of life, having [practised] the decrees of Mazdah 
through thy deeds" (51.19). 

The Beloved, f David/ 

There is very little love, apparently, in the Gathas, 
but we have the word 'ushta,' meaning 'at will' (from 
Var'), used as an exclamations Success to you! hail! 
(33.10; 43.1; 41.4; 51.16; 51.8; 30.11), which in 46.16 
appears as follows to mean the 'desired,' the 'beloved': 

"O Frashaoshtra Hvogva, go thou with the faith- 
ful to where we both desire to be, with those who are 
beloved (or desired)." 

Jeshurun. 

There is in the Gathas a strange similarity between 
the name and office of Gmsh Urvan, the Soul of the 
Kine, the representative of the whole bovine creation, 
and the representative of Israel, Jeshurun (Dt. 32.15; 
33.5,26; Is. 44.2) who "waxed fat and kicked" — inevi- 
tably suggesting a bovine creature. The resemblance 
goes further. Jeshurun is said to belong to the Lord, 
and in Yasna 29 the kine come to the divinities with 
a complaint demanding protection, and ending with a 
profession of devotion. As Jeshurun is the chosen of 
the Lord, so Gdish Urvan represents in the midst of 
human violence the chosen, accepted nature of pious 



2\2 HIGHER CRITICISM OF THE CAT HAS 

devotion. The lateness of the books in which Jeshurun 
appears, suggests that not impossibly the name might 
have become familiar to the Jews when the Persian 
Cyrus freed them from captivity ; and the Jews' friend- 
liness to his religion might easily be inferred from their 
calling Cyrus the Anointed or Messiah of the Lord. 
This occurs in Is. 45.1, very near the Jeshurun reference, 
Is. 44.2. 

~No other reasonable derivation has ever been at- 
tempted; Cheyne's arbitrary and mechanical juggling 
of words is the counsel of despair, and purely individual 
and fanciful. Arbitrary interpretations, such as the 
'Straight' by Aquila, Symmachus, and Theodotion, do 
not give the least explanation of why the 'Just' or 
'Straight' one should wax fat or kick. The above sug- 
gestion therefore deserves at least thoughtful consid- 
eration. 

We may close this hasty review of echoes that hap- 
pen to be familiar to us, with a literary similarity that 
is all the more striking from the fact, that from its very 
nature it can be no more than a coincident expression 
of human nature guided by instincts more or less divine. 
For we must not fail to note that, though the Gathic 
hymn to which we refer is beautiful, it cannot hope to 
pose as a rival to the sublimity of the mystic utterance 
into connection with which we bring it. 

Yasna 33 (except the first three verses, which 
complete the subject of Yasna 32), contains a high- 
priestly prayer which reminds us not only as a whole, 
but even in its structure, of the parting prayer of Jesus 
in John 17. We are forced, however, to make one trans- 
position, before we can get an entirely similar outline 
of prayer: 



FAMILIAR ZOROASTRIAN PHRASES 213 

First, for self-glorification (F. 33.4-7; J. 17.1-8). 

Second, for protection of his followers (F. 33.11- 
14; J. 17.9-19). 

Third, for universal conversion (F. 33.8-10; J. 
17.20-26). 

The Gathic prayer then closes with a touching 
eucharistic oblation of the Gathist's own being: 

"As oblation, Zarathushtra would bring the life of 
his own body, the first fruits of his good thoughts, deeds 
and utterances, his obedience, and whatever power be 
his, [to offer them] to the mindful Mazdah and to the 
justice [of] Asha!" 



PART IV. 

Dictionary and Grammar. 



GATHIC DICTIONARY- 1 



Abbreviation*/*. 



Numbers followed by S or P indicate that person of Singular or 
Plural. 

Numbers following Pr indicate a particular one of the many col- 
lateral forms of the Present. 



A, with verbs, active voice. 

A, Ace, with nouns, accusative 
Abl, ablative case. 

Adj, adjective, part of speech. 
Aor, aorist tense, past action. 
Aug, formed with an augment 

B, Bartholomae. 

Comp, comparative degree. 

Conj, conjunction. 

D, Dat, dative case. 

D, Du, dual gender. 

Des., desiderative mood. 

F, feminine gender. 

Gr, genitive case. 

I, Inf, infinitive of a verb. 

Im, Imp, imperfect tense. 

Imp, Imp-at, imperative. 

Ind, indicative mood. 

Inj, injunctive. 

In Comp, in composition. 

In, Ins, Is, instrumental case 

K, conjunctive voice or mood. 

L, locative case. 

M, /n, masculine gender. 



M, Mills. 

M, with verbs, middle voice. 

N, /z, neuter gender. 

N, nominative case. 

0, optative mood. 

P, PI, plural number. 

P, Pr, present tense form. 
When followed by a number, 
this shows which of the many 
collateral present-forms it is. 

Pass, passive voice. 

Pf, perfect tense. 

Part, participle, which appears 
in the following forms, which 
are also declined, taking case, 
number, and gender: 

PP, PrPa, present participle. 

Pf P, perfect or past participle. 

Pron, pronoun. 

S, Sg, singular number. 

Su, subjunctive mood. 

Sup. superlative degree. 

s-Aor, an Aorist with an s-stem. 

Y, vocative. 



Note. The necessarily hurried choice of the designation Dicti- 
onary was since much regretted, as too pompous. It was hit on 
to indicate the following attempt at complete references. 



a GATHIC DICTIONARY—2 aenhama 

A 

a-, in composition, not, without. 

a, also, towards, at, in (48.7), on, upon, off, until, near, on 

account of [References incomplete]. 
a-baxsho.hva, 33.10, to distritute, — baxsh. 
a-bi.£ra, 33.13, unique, without equal (-a) 
a-btishtis, 43.8, developing, (-ay)— bav. 
abya, 32.15, pron. by the two. 
ab.yasta, 53.5, zealous seeking for (-ay)— yaf. 
acishta, worst, sup. of aka, bad. 30.4,5,6; 32.10,13; 33.4 
a.cista, he is considerate, 51.11,— 3S, kaef. 
ada, then. 29.2, 30.10. 

ada, /, retribution. 33.11,12, 49.1; adais, 48.1. 
a-dom, house, 48.7, 49.10.— dam. 
adana, retribution, 30.7,— ada. 

a-dare, 43.15, 3PPrA; a-das, 46.5; a-dai, 31.18. 51.14;— da. 
a-dathasca, 46.15; -emca, 46.17; those who are not clever, the 

stupid— datha. 
ade, 44.4, under, beneath. 
a-debaoma, m, 306, delusion. 
a-demane, 32.15, from, or to the dwelling— demon, 
a-dishtis, /, 44.8, purpose [-ay], 
a-divyeinti, 44.13, they strive, — dyav. 
a-dreng, 29.3, AccPl of adra, dependent. 
a-drujyaiit-o, 31.15, deceptive. 
a-dvaesha, 29.3, not harming, innocuous. 
advan, m, way. 34.13, 44.3; 31.2, advae, NS. 
aeibyo, pron., to, or from these, 28.10, 29.10, 30.8, 31.1, 32.2,12, 34.8,9 43.6, 

44.20, 45.3, 46.12. 
aem, pron., 29.8, this one, NS. 
aenah, n, violence, 30.8, 31.15, 32.6,7,8; 34.4. 
aenah, adj., maleficent, 30.8, 31.13,15, 34.4. 
aena/zhe, /, to commit violence, 32.16, 46.7,8. 
aenhama, we may be, OPfA of ah, to be; 32.1, 49.8. 



zenhm GATHIC DICTIONARY— 3 aM 

ae/z/zan, m, mouth, 31.3. 

ae/zhare, they may be, or were, OPfA of ah, to be, 33.10; 44.20; 45.7, 51.22 

aes, to be master over; ise, 3SPM, 50.1; isai, 28.4, 43.9, 50.11; 

isoya, 1SPM, 43.8. 
aesca, pron., one of these two, 30.3. 
aesh, to seek, desire; aeshasa, seeking, 53.9. P ishasa, which 

see: also pait-ishaf. 
aesha, potent, able, 28.4; 43.10; 44.17; 45.7. 
aesham,p/*0/z., of these or those, 30.7,8; 32.7,8; 34.1. 
aeshema, m, fury, rapine, 29.1, 44.20, 48.7, 49.4; personified 

as demon thereof, 29.2, 30.6, 48.12. 
aeurus, shimmering, shining; 50.10; from aerav? 
aeva, aevo, single, only, 29.6,8. (-a) 
a-frashta, counselled with; 51.11— fras. 
a-fseratus, compensations, 51.4. AccPl (-tav) — feserattt. 
afshman-I, harm, trouble, 46.17, n, AccPl. 
a-fshuyaiit-o, non-fatteners (of cattle), nomads, 49.4— fshav, 
a-gemaf, 44.8, 3SPrM of gam. 
a-gushta, unheard, unbearable, 31.1— gaosh. 
a-^zao.nvamnem not decreasing, 28.3, AccS. 
ah, or ee&h, n, mouth, 28.11; 3J.3, 47.2? 
ah, to be, irregular; see under each form. 
ahav, that. 

a-hemusta, repulsive, 46.4. 
ahl, thou art, 32.7, 43.7, 47.3, 51.3— ah. 34.11 
a-hishaya, they oppress, 29.1— ha(y). 
ahmai, to me, or this, 29.3, 30.2,7; 31.6, 43.1 44.16,19; 45.5,10; 46.8,13,18t 47.1,3; 

49.2,3; 50.2,3, 51.6,19. 
ahmaibyaca, to or with us, 28.6. 
ahmakeng, our, 32.8, 45.9. 
ahmai, or ahmaz 4 , by or from this, or us, AblS, 34.9, 44.13, 45.11, 47.4, 

51.10. Henceforward, 33.6. 
ahmi, I am, 32.8, 46.2, (ah).— To this, (a), or me, 43.6.— 51.12? 
a-hoithoi, /, to subject, oppress, 32.14— ha(y). 
ahu, aflhu, m, a/zuhi, /, master, mistress, 29.6, 32.11. 



ahfim GATHIC DICTIONARY- 4 aka 

ahum, life, 30.6, 31.20, 34.15, 45.1, 46.11,13, 51.19, 53.5,6; 
— AccS of a/zhav, m. 

ahum.bis, life-healing [B], 31.19, 44.2,16. 

ahura, m, master, 29.2,10, 58.9. Divine lord, see Table of Oc- 
currence of Divine Names. Polytheistic plural, 30.9, 31.4, 33.11 

a-hu.shitay, dwelling in a good place, 30.10,— shay. 

ahva, we both were, or might be, 29.5, — lDPrA, ah. 

ahya, of this, 28.1 29.10 31.12 32.1,13,14 34.6,9,10 413,9 44.15,19 45.3,4,6 46.8 47.1,3,5 
48.4,10 49.1,2 53.7. 

a/zyai, ahyai, to this, 31.9,10 46.19 48.6. 

ahva or a/2hva, /, life. AP ahvae, 28.2; LP ahvahti, 51.9. 

a-/zvaithya, adj, personally, 83.7. 

aibi, upon, towards, to, unto, 31.13 32.15 43.7 51.9,19 

aibi-bairishtem, most bearable, 51.1, (AccS of -a)— bar. 

aibi-dereshta, visible, 50.5 adj. 

aibl-dereshta, clear sight, 31.2 /, (-tay). 

aibl-gemen, they come to, or arrive at, 46.11,— gam. 

aibi-jamya/, he may come to, or arrive at, 43.3;— gam. 

aibi-moisf, he may send along, 46.12, — maeth. 

aidum, come! 33.7 —Imperative, ay. 

ainim, reciprocal, 53.5,— G PI anya. 

aipi, likewise, also, 30.11 82.3,8 48.5. 

aipi-cithtf, in the future, 29.4. 

aipl-debavayaf, he may again delude, or deceive, 31.17— dab. 

aipi-zath, 'again-birth', re-generation, 48.5, m. 

airyaman, noble, peer, m, 32.1 33.3,4 46.1 49.7. 

ais, adv, consequently, 28.11 31.2 44.11. 

ais, pron, with these, 53.8. 

a-ite, to go to, 31,9,— Inf of ay. 

a-iti, that which is now going, the present, 31.14. — 3SKA ofay. 

aithis-eif 32.16, or aithis, 48.9, destruction,— NS athay,/. 

a-jen, they may drive, 48.10,— 3 SPr A, gan. 

a-jimaf, he may come, 43.12,— gam. 

a-jyaitim.ca, non-life, non-existence, 30.4, — AccS, -tay, /. 

a-^aonvamnem, not decreasing, 28.3,— AS, -na, adj. 

aka, bad; comp, ashyah; sup, acishta. 30.3 32.5,10 33.2,4 43.5 45.1 46.1? 
47.5 49.11 51.6. 



aka GATHIC DICTIONARY— 5 aojyae 

aka, manifest, open, cleared, 48.8 50.4 51.13. 

aka-st£ng, 50.2, 'open-standing', cleared land, farms (?). Bar- 

tholomae makes of it the eschatological revealing of secrets. 
a-keretis, message, news, 48.2,— NS, -tay, /. 
akoya, threat, 51.8,/. 
a-mana/zha, purpose, 49.6, — n, NP1. -ha. 
ameretai, immortality, /. 32.5 33.8 34.1,11 44.17,18 45.5,7,10 47.1 48.1 51.7. 
a-moyastra barana, company-bearing, associates, 30.9, — NP1. 
ana, with this, 28.5. 
an-aesha, impotent, 29.9 46.2. 

an-afshmanam, harm-lessness,£; immaterial, 46.17,— GP1, n. 
anais (a), thereby, 28.9 32-15 53.6,8. 
a-nasaf, 53.7; a.nashe, 44.14,— nas, to perish, disappear. 
aiigra, hostile, inimical, 43.15 44.12 45.2 48.10. 
a/zhaca, I may be, 50.11, — ISPrSu, ah. 
a/zhaiti, he, she, it (is, was, shall) may be, 30.11 31.5,22 50.3 53.7 —ah. 
a/zha£, he, she, it might be, 3SOPfofah; 29.4,9 30.4,7,9 31.5,6,9,16 32.2 

33.3 44.12,19 45.3 47.4 48.4,9 49.7 53.5,7. 
a/zhm, they might be, 31.1,4,14 48.12 49.11. 
a/zheus, GS of a/zhav, m, life. 31.8 32.13 33.1 34.6 43.3,5 44.2,8 45.2,3,4 

46.3,10 48.2,6 50.11 51.6. 
a/zhus, same as above, 28.11 30.4. 
a/zhvasca, of a master, 32.11. 
onman, firmness, eternity, 30.7 44.20 45.10, — n. 
aiitare, 33.7; aiitare, 49.3; among. 

aiitare-caraiti, he between-makes, procures, 51.1,— 3SKA, kar 
antare-mruye, to 'swear-off', renounce, 49.3,—/, mrav. 
anus-haxs, successive, 31.12. 

anya, other, 29.1 34.7 44.3,11 45.11 46.7 50.1 53.5. 
anyatha, otherwise, 51.10. 
aodemca, of cold, 51.12,— GS, aodar, n. 
aog, to preach, aojai, 50.11, /;aojI, 43.8, 1 SPr; aogeda, 32.10, 

3SPr; pairy.ao^a, 43.12, 2SPr. 
aogo, with strength, 29.10, Is. of aogah, n. 
aoja/zha, 50.3; aoja/zho, 43,4, physical strength, — aojah, /z. 
aojyae, stronger, 34.8, adj.comp. of aojah, Sup. aojisht5, 29.3. 



aojoi GATHIC DICTIONARY— 6 arshnavaitis 

aojoi, to commit, /, 32.7. 

aojonghvaf, being strong, 28.6 31.4 43.8,16 ; aoj5/2hvaiitem, 

34.4— aojahvaftf. 
aojy.aeshu, worthy of renown, 46.12, LP. 34.8, -ae, comp. -jah 
aoraca, downwards, 53.7. 
aosho, the destructions, 49.1 — AccP, -ah, n. 
apa, off, 33.4. 

a-paithi, on the path, 50.4 — path!, /. 
apanais, with attainments, 28.10— /z, -a, IsPl. ap. 
apano, may reach, 33.5— ap. 

a-paourvim, not as at first, as never before, 28.3.— parav. 
apara, later, hinder, 31.20, 45.11— comp. of apa. 
apasca, waters; 51.7,— AccPl, ap, /. 
apa.yant-a, holding off, 32.9,— Ins.S, PrP, yam. 
apa.yeitl, to take away, 32.11—/, yam. 
apema, last, hindermost, 30.4 43.5 44.19 45.3 48.4 51.6,14 53.7 — sap., apa. 
api.vaitl, it was announced, or promised, 44.18— 3SPr, va/. 
apo, off, 32.9— same as apa. 
apo, of water, 44.4— GS ap, /. 
ar, to arouse, /, aroi, 33.9, 50.5; arem, 1 SPr, 43.10; uz.aresh- 

va, 33.12, Iratu, 53.8. Imp-at. 
a-radae, preparing, 28.7,— NS, -ah, adj, from rad. 
a.rapa, come hither! 49.1, —imp-at. of a-rap. 
aredaf, prospers, 50.11— 3SPrKo, ared. 
aredra, faithful, 34.7 43.3 46.9,16 48.8 50.4,8. 
arejaf, is worthy, of value, 50.10— 3SPr, areg. 
arem, properly, 44.8 45.11 51.14. 

arem, have I come, 43.10, —contraction for a-erem, from ar. 
arem-pithwa, mid-day, noon, 44.5, /. 
aretha, duty, affair, 33.8 43.13 44.5— n. 
arezva, the just deeds, 33.1— NPn, a-erezvan. 
armaiti, anAhura, 'adaptable thought, ' love; Mills: alert and 

ready mind to act. — From arem-maiti, proper thought ? 
a-roi, to grant, 33.9 34.3 50.5-7, ar. 
arois, sorrow, grief, 51.4, GS; 14, AccPl— aray, /. 
arshnavaitis, be-stallioned, 44.18— Ace. PI. f. of -vaftf, PresPart. 



a£ GA THIC DICTIONARY— 1 a-srndum 

as, he was, 31.9, 34.8; asctf, there would be, 46.18— impf, ah. 

asashuta, he arrives at, 48.1— 3SPrM of as. 

asayae, the two parties, 31.2— only in Dual; G of asa, m. 

a-saida, they effect, 51.14— Pr, sand. 

aseno, the stone (-quarried) heavens, 30.5,— AccPl, asan, m. 

asha, n, justice, right; or, an Ahura. References incomplete — 
ashahya, G; ashai, D; ashem, Ace; ashaf, Abl. 

a-shaeitl, dwells with, 43.3,— Pr, shay. 

ashao.xshayaiitae, the Ashaist discipline, or, life, 33.9,— gen. du. 
of -anf, from ashavan and xshay. 

ashavan, a followers/* devotee of Asha, an Ashaist. ashauno, 
gen.sing.; -e, -aeca, 43.4, dat.; -am, 49.10, gen.pl. 30.4,11 
31.14,17,20; 32.10,11; 33.1,3,9; 43. 4,8,15; 44.12; 45.7; 46.5, 
6,9,14; 47.4,5; 48.2; 49.10; 51.9; 53.4,9. 

ashibya, to, or with both eyes, 32.10,— dat. dual of ash, n. 

ashis, (nom.sg.) compensation; an Ahura, 28.4,7 31.4 33.13 34.12 43.4,5, 
12,16 46.10 48.8,9 50.3,9 51.5,10,21.— ashay, /. ashois, gen.sg.. ashlm, 
acc.sg. ashl, ashica, inst.sg., ashis, acc.pl. ashivae, 51.5, con- 
sonantal dual, ace. 

ashois, see above. 

ashto, to find shelter, 51.12;—/, as. 

as/zyah, worse, comp. of aka, bad. -o, 51.6, acc.pl; -asca, 
48.4, gen.sg. or nom., ace. pi. 

a-s/zyas, dwelling with, 47.5,— nom.sg. pres. part. shay. 

a-slshtay, promise, /, -a, loc.sg.. 30.10; -Is, acc.pl., 44.9.— sah 

a-slshtim, 34.4, acc.sg. either of above (B); or of superlative of 
asav, swift, (M). See asu. 

a-sketim, attachment, 44.17, acc.sg. askitay, from hak. 

asnam, of days, 46.3. 50.10— gen.pl. azan, n. 

asnai, from near, 45.1,— adverbial ablative of asna, near. 

aspae, mares, 44.18,— acc.pl. of aspa, /. 

a-speiica, 45.9; -ctf, 34.7, misfortunes,— acc.pl. aspa, n. 

asperezata, he strives for, 31.16,— Pr, sparez. 

a-srushtay, disobedience; -im, acc.sg. 33.4; -ta, loc.sg. 43.12- 
-tois, gen.sg. 44.13. — srav. 

a-srudum, badly heard, evil reputed, 32.3.— srav, passive, 



a-srva tem GATHIC DICTIONARY— 8 ava-pastois 

a-$rvatem, they both heard, or, became conscious, 30.3,-3 dual, 

augmented, srav. 
asta, hate,— -ta, ins.sg., 34.8; -asca, acc.pl. 44.14; -ai, dat. 46. 
astai, to make enemies of, 46.18— inf. of ans ? or dative above? 
astay, companion,— -is, nom.sg. 31.22; -im, acc.sg; 33.2; -ayo, 

nom. or ace. pi. 46.11, 49.11. 
a-stis, places, worlds, 43.3,— acc.pl. stay, /. 
astvaf, corporeal, 28.2 31.11 34.14 43.3,16— -vaitf, asf, bone. 
asu, swift, 44.4,— ac.pl. asav. adj. 
a-suna, effective, compelling, 28.10— nom.pl. -na. 
a-surahya, im-potent, weak, 29.9,— gen.sg. sura. 
af, aaf, but, thereupon, frequent 

atha, so, thus, therefore, 29.1,4 31-18 32.6 34.6,7 44.5 51.16 53.3,6. 
athra, there, 31.12 46.16. 

athra, through fire, 31.3,19 47.6 51.9— ins.sg. atar, m. 
athre, to fire, 43.9— dat.sg. atar. 
athris, misfortune, 46.8— nom.sg. athray, /. 
athro, of fire, 43.4— gen.sg. atar, m. 
atrem, fire, 34.4— acc.sg. atar. 
auruna, ? wild, swift, (aurva) red (M) 34.9. 
aurvato, of ardent, or speedy, 50.7— gen.sg. -vaSf. 
ava, down, 33.6, 44.13; avo, 30.10. 
ava, with that, 44.17, ins. sg. 
avae, those, 43.4, acc.pl. 
a-vaena, behold! investigate! 46.2; a-vaenata, 30.2— imp. vaena 
avaesham, of those, 29.3, gen.pl. 'of those not one understands.' 
avaetas, curses, crying of woe, 31.20— acc.pl. -taf; from avoi. 
avals, with those, 32.15, 44.15— ins.pl. 
avam, of those, 44.19— gen.pl. 
avami, I strive, 44.7,— av. 
avanha, with help, 51.5— ins.sg. avah, n. 
ava-nhane, in the consummation, 33.5,— loc.sg. -na.7z. 
avanhe, to help, 50.7 dat.sg. avah, n. 
ava/zhem, help, 34.4— acc.sg. above, as adj. m. 
avanho, of help, 49.12, 50.1— gen.sg. above. 
ava-pastois, to fall down, 44.4,— inf. paf. 



avarg GATHIC DICTIONARY- 9 azyag 

avare, help, 29.11, — ace. avar, n, same as avah. 

avarenae, of both confessions, or beliefs, 30.2— GDDu -na, m. 

a-vastryo, the non-pasturer, nomad; 31.10, — NS of -a, adj. 

ava/, so much, 28.4; correlate to yavaf. 

avaf, that, 29.10 31.6,15,16 49.12. 

ava-zazaf, they are driven off, 34.9,— za(y). 

avem, to be guardian, 49.10; inf. av. 

a-vereto, in the conviction, 45.1, — loc.sg. -ay, /. 

avis, manifestly, 33.7. 

avls/zya, manifest, 31.13, 50.5,— ins. sg, -a, adj. 

avo, help, 29.9 30.10 32.14— nom, acc.pl, avah, n. 

avoi, woe! 45.3, 53.6,7,— interjection. 

a-xso, I ask instruction, 46.2,— xsa. 

axshtaf, they procure, find, 51.4— sta. 

ay, to go, inf. ite, 43.13, aite, 31.9; pres.part. acc.sg. ayaiitem, 
46.5; imperat. aidum, 33.7, idi, 46.16; ayoi, (a-iyoi) I come 
to, 31.2; aiti, it goes, present things, KA, 31.14; aya/, 31.20, 
aya/, 46.6, he goes to; ayenl, 46.1, 50.9; ayenl 34.6, I go. 

ayae, of both these, 30.5,6 31.2,10 33.9 44.15— gen. dual. 

ayamaite, inflicts, holds, 3 1 .13,— yam. 

aya/zha, with metal, 30.7, 32.7 51.9, — ins.sg. ayah, n. 

ayapta, with felicity, 28.2, ins.sg; felicities, acc.pl. 28.7, 53.1. 

ayare, the days, 43.2,7, acc.pl. ayar, n. 

ayem, this, 44.12,— nom. sg, like aem. 

a.yese, they desire, 53.6, yas. 

ayu, lasting, 31.20,— acc.sg. ayav, adj, n. 

azatha, you may drive, or go. 50.7, — za. 

azda, knowingly, certainly, 50.1, adv. 

azdyai, to reach to, 51.17, — inf. as. 

azem, I, 44.7,11,— nom.sg. 

azem, 43.14, should read (B) a-ze, to go, arouse, inf. za. 

azi, both calving, pregnant, bearing, 46.19, — nom.du., azl, adj.f. 

azim, calving, 44.6, — acc.sg. same. 

azi, 31.18, is a-zi, particles. 

azns, zeal, 53.7,— NS, azav, m, 

a-zutay, /, fat. solid food; -itisca, NS,49.5.-tois, gen.sg. 29.7 

azyae, of calving, pregnant, bearing, 29.5,34.14, gen.sg. 



baga GATHIC DICTIONARY— \\ byente 

B 

baga, piece, lot, n; -a, acc.pl. bagem, 51.1, acc.sg. 
bairyaente, may they both be borne, 32.15,— bar. 
banayen, they will afflict with disease, 30.6,— ban. 
baodaiito, to consider, 30.2,— inf. as imperative. 
baraitl, 31.12, 50.6, they raise; baretu, 33.9, let me bring up; 

barana, 30.9, bearing,-— bar. 
barata, brother, 45.11,— nom.sg. m, for bratar. 
bava/, 28.11, 30.9, it becomes; bavaiti, 30.10, it may become; 

bavainti, 33.10, the are becoming,-— bav. (bvantica, buzdyai) 
baxshta, he shares, 31.10; baxshaiti, he shall share, 47.5,50.3, 

3SKA.— baxsh. (a-baxsh). 
beedus, 53.4, ? 

Blndva, a daevic oppcnent of Zarathushtra, 49.1, NS; 49.2, GS. 
herexdam, prized, valued, AS, 32.9, 34.9, 44.7, 51.17; VS, 48.6, -e. 
bujem, penance, 'loosing,— AS, bug, f, from baog. 31.13. 
bumyae, of the earth, 32.3,— GS, bum!, /. 
bunoi, to the ground, 53.7,— DS, buna, m. 
burois, of fulness, 31.21; GS, buray, /. 
bu^dyai, to develop, 44.17,— bav, inf. of s-aorist. 
bvantica, those who are becoming, 45.7,— bav. 
byente, they are intimidating, 34.8,— 3P1P, bay. 



ca GATHIC DICTIONARY— 13 cixshnusha 



-ca, and,— is added to other words. 

cagedo, offering, affording, 51.20.— AP, caged, adj. 

cagvae, offering, granting, 46.2,— NS, cagvah, adj. 

caraiti, he makes, 51.1, 3SKA; caranl, I shall practise; 44.17— 

kar, to make, or do. 
caraf, he is going on, 46.4; caratasca, both driven along, 51.12, 

3DPrA,— kar, to move along. 
carekerethra, thoughts, 29.8,— API. n, -a. 
cashmainl, in his eye, 31.8, 45.8, LS; cashmeng, eyes, 31.13, 

cashmam, eyes, 50.10, API,— cashman, n. 
caxnare, they desire, 44.13,— kan, 2 Pf. 
caxrayo, transforming into. 34.7,— NP1, caxray, /. 
cayasca, who, 45.5,— NP1, ka. 
cazdoii/zhvadebyo, being enlightened, 31.3, DAblPl; cazdeiigh- 

vantem, enlightened, 44.5, AS.—? 
clca, and why, 47.5. See cya/zhaf. 

ciclthwa, through thoughtful, caring, 43.2— IsS, cicitav; kae/. 
cikoiteres, they have consulted, 32.11,— kae t, lPf. 
cinas, thou hast destined, 44.6,— kaesh, 3SPrA. 
cinvato, of sifting, 46.10,11; 51.13— GS, PrPart. kay. -van/, 
cis? who? 31.18, 43.7. 

cista, seeks, prays, promises, 51.5; kaesh, 3SPrM. 
cistis, wisdom, 30.9, 48.11, NS; eistois, 44.10, 46.4, 48.5, GS- 

-ti, 47.2, 51.21, IsS; -tlm, AS,— tay, /. 
-cl/, some one, frequent 
cithena, untranslatable sign of a question. 
cithra, clearly, 31.22, 34.4, 44.16, adv. 
cithrae, clear, 33.7, NAP1; -re, 45.1, NS, adj. -a. 
cithrem, a race of people, 32.3,— AS, -a, n. 
civlshl, I teach, taught, 51.15, IsPrM; civishta, thou hast as- 
signed, 34.13,— kav. 
eixshnusha, I was satisfying, 49.1; -o, inf. 32.8, 43.15, 45.9, — 

xshnav, Prl6, desiderative. 



eizdi GA THIC DICTIONARY- 14 cya/zhaf 

cizdi, designate! decide! 44.16,— kaesh, imperat. (cinas). 

cois, 31.3, 47.5. 2SPrA; coisht. 45.10, 50.3, 51.15; c5ishem, 

46.18;— kaSsh, to decide, teach, designate. 
coithaf, 46.9, 3SPrA. coithaite, 33.2;— kaetli, to teach, promise. 
coret, he made, rendered, 44.7, 45.9,— kar. See Bartholomae's 

Handbuch, 298.3b. 
cya/ihaf, /$ cl-a/ihaf, how is it? 44.12. 



<& GATHIC DICTIONARY— W data 

D 

da, to give, set, utter, decree, create. It appears as 
a-dare, 43.15, 3PPrA. 
a-das, 46.5, Pres. Part. N. 
a-daf, 31.18, 51.14. 

dadae, 31.9, 16 44.15. 

dadaiti, 33.14. 3PPA. dadaiti, 46.1. 

dadaf, 29.9 3SKA or 3PPrA, 32.14. 
dada/, 30.7,11 31.21 32.10 46.7,13 51-21 53.2,4. 
dadatu, 53.8, 3S. 

daden, 30.8 K. 

dadente, 31.14. 3PKM. 

daduye, 46.15, 3PPM. 

dae, 28.6,7 31.3 34.15 434,2,4,5 46.6 47.6 49.8 thou mayest give, etc. 

daenha, 34.1 44.18 thou shalt give. 

daente, 48.11. will give. 

daestu, 28.7 grant thou. 

dahi, 53.9 thou shalt give. 2SKA. 

daidi, 28.6,7 40.2 51.2,7,18, give thou. 

daidl/, 28.2 43.14,16 46.2 

daidlta, 43.2 46.18. 3SOM. 

daidyai, 51.20 inf. 

daidyaf, 4410. 

dainti, 32.15 3PlPrA. 

daite, 44.19. 

daiti, 44.19. 

dam, 44.16. 

dama, 34.3, we shall give. 

dan, 45.5 47.1 3PKA. 

danto, 32.4. 

daste, 34.1 

dasva, 33.12, to present, 

daf, gives, 29.10 44.3,5 45.4 48.4,6 49.7 53.1,3 (31.18 51.14. 

data, 29.2,10 31.5 33-1 34.2,6,14. 43.1,13 48.12; 44.20, 2PPrM, 



data GA THIC DICTIONARY— 1 7 daevOznshta 

da — continued. For meanings, see text-references. 

datu, 51.17. imperative. 

davoi, inf, 28.2 44.14 51.9. 

dayaf, 43.1 46.10 50.5, K. 

dayete, 31.11. 

dazde, 46.8 51.6,19- 3SPM, and 3 DPfM 30.4. 

dya, 43.8 1SOM. 

dyai, 29.8. 

dyam, 44.14 1SOA. 

dya/, 43.10 45.9. 

ni-dama, 45.8. 

ni-datem, 49.3. 

vi-dam, 32.6, 3SIM. 

vl-dayaf, 43. 12. 

vl-dlshemnais, 51.1 ? 
dab, to deceive, to defraud, — dabayeiti, he deceives, 43.6; daben, 

they deceived, 53.1; daibishmtl, they deceive, 32.1; debena- 

ota, you will defraud, 32.5, 2PPrA; see daibishyaitf. 
dade, 29.4 see mand. 
dadre, he maintained, 51.8,— lPf, dar. 
daduye, 46.15, see da. 
dae, (as) a gift, 28.6,— NS dah, n. See da. 
dae-doisht, (literally, given and shown), promised, 51.17. 
daena,/, spirit, covering both religion and individuality. 31.11,20; 

33.13 34.13 44.9,10,11 45.2,11 46.6,7,11 48.4 49.4,5,6,9 51.13,17,19,21 53.1,2,4,5. 
dae/zha, 34.1 44.18,— da. As noun, f, NS, giving, 
dae/zho, of the given (path), 53.2,— GS da, adj. 
daes, to show, — 

daedoisht, the valued, promised, 51.17. 

dais, do thou show me, 43.10 2S s-AorA. 

disha, thou wilt appoint, 43.7 2S s-AorM. 

doisha, show, assure me, 51.2, 2S s-AorM. 

doisht, shown, 51.17, s-AorMPfPart. 
daeva, m, an opponent of the Daeva tribe?— 29.4 30.6 32.1,3,5 34.5 

44.20 45.11 48.1 49.4; daeva-ci-na, 30.6. 
daev5-zushta, a beloved, darling of the Daevas, 324, 



dafshnya GA THIC DICTIONARY— 1 8 darggojyatois 

dafshnya, deluded, 53.8,— dab. 

dahl, thou shalt give, 53.9,— da. 

dahmahya, (that part) of teaching, 32.16,— dahna, adj. 

dahva, 50.2,?— LP1 dam, house? 

da/zyeus, of a province, 31.16 46.1,4,— GS, da/zyav, /. 

da/zyum, 31.18,— AS, same. 

da/zyunam, 48.10,— GP, same. 

daibishyanf, deceiving, PrPart dab— -ato, GS, 28.6; -e, DS, 34.4 

daibishrfiti, they deceive, 32.1,— dab. 

daibita(na), long since, 32.3 48.1 49.2. 

daibitim, the second, 45.1,— AS, daibitya, adj. 

daidita, see da. 

daidyai, they observe, 44.10,— 3PPrA. day. 

dainti, 32.15, see da. 

dais, do thou show me, 43.10,— 2S s-AorA, daes. 

dam, to set, 44.16, inf, da. 

dam, m, house, —dahva, 50.2, LP; deiig, AP, 45.11; a-dam, 

49.10 48.7 LS. 
daman, /z, house, 48.7, NP; 46.6, AP. see demana. 
damay, creating, creator, adj, -is, NS 31.7 44.4 45.7; -im, AS, 31.8 34.10 
damay, creation, n, -ois, GS, 43.5 51.10. 
dan, 47.1, 3PKA, da. 

dan, 45.10. 49.4, same as dam from dam. 
dane, 44.9, completes yaos as from yaozda, to sanctify, 1SF. 
daiigra, clever, 46.17. 
dar, to maintain, hold, forms 

dadre, 51.8, he maintains. 

darayaf, 31.7, he will maintain. 

daresht, 43.13, maintained. 

dereta, 44.4. he was sustaining. 

dldareshata, 46.7, he wishes to hold, prepares, Desiderative M 

doresht, 49.2, to have maintained, K s-Aor. 

drita, 46.5, he might maintain, 0. 

darayo, to hold off, 32.1,— inf. dar. 
dar(e)ga, long,— 30.11, 31.20 AS; 43.13 GS -ahya; 33.5 -6, in comp. 
daregayu, long-lasting, 28.6,— IsS, -yav, /. 
daregojyatois, long-lived, 43.2, GS; -im, AS, 33.5. — tay, /. 



dares GA THIC DICTIONARY— 1 9 dereshta 

dares, to behold,— darshtois, inf, 33.6; daresaf, abl of -sa, as 

inf. 32.13 ; daresani, I shall behold, 28.5 ; daresem, 43.5 ; 

daresoi, 43.16; vya-daresem, 45.8; daresata, 3SKM, 30.1. 
daresha&a, visibly, 33.7. 
darethrai, to attain, 46.3,— inf. dar. 
dasa, ten, 44.18. 

daseme, decade (M), gift, offering (B), 28.9,— m. -a, LS. 
daste, to give, 34.1,— inf. da. 
dastvom, of teachings, 46.7,— GP -va, /. 
das.va, give! 33.12,— imp. da. 
data, law, n\ -a, 33.1, (yatha.ais) IsS. P?; -ais, IsP, 46.15, 49.7; 

datoibyasca, 51.14. data, 51.19, AP. 
datar, giver, creator, m;— datarem, AS 44.7; data, NS, 50.6,11. 
datha, clever,— m, -em, AS. 46.17, 50.2; -eng, AP, 28.10 32.10 46.15. 

dathaeibyo, DAblP 51.5. 
dathranam, of compensations, 31.14,— GP dathra, n. 
dathrem, assignment, 34.13,— AS -ra, n. 
davas.ci.na, though he should press. 31.10,— dav (dvaidi). 
davoi, to give, 28.2 44.14 51.9— inf. da. 
daxshaf, she taught, 43.15; tra-daxshaya, teach! 33.13;— daxsh. 
daxshara, with a token, 43.7,— IsS -ara, m. 
daxshtem, token, 34.6 51.9; AS -ta, n, from PfP daxsh. 
dayaf, it might care for, 29.7; vi-das, NSPrP 33.3;— day, care for 
dazdyai, dazde, see da. 

debavayaf, he may delude, 31.17,— 3SPr30, debav. 
debenaota, you will defraud, 32.5,— 2PPrA dab. 
debazaitl, does she support, 44.6,— K, debaz. 
debaza/zha, with the support, 47.6,— IsS -zah, n. 
Dejam-aspa, Jamaspa, the bridegroom, 46.17, 51.18. 
dejtf-aretaeibyo, from the law-scorning, 53.6; -ta, IsS 53.9; — ta. 
demana, same as daman, house, dwelling, n,— -ne, LS, 32.13,15 

45.8 49.11 50.4 51.14,15; -nahya, GS 31.16; -nai, DS 46.11; -nem, AS 31.18. 
deiig, houses, 45.11,— AP dam. 
deredyai, to maintain hold, 43.1, — inf. dar. 
deresca, attack of violence, 29.1,— deres, /. 
dereshta, visible, 34.4,— IsS -ta, PfP , dares. 



dgreta GATHIC DICTIONARY— 20 dnire 

dereta, he was supporting, 44.4, — PfP stem, dar. 

diriza, with a bond, chain, 53.8,— IsS derez, /. 

didai/^he, I was taught, 43.11,— ISPrM dah. 

didarishata, he prepares, 46.7,— de$ld.IU dar. 

didas, observing, 49.9,— NSPrPart da(y) (daidyaO. 

dlderezo, thou wish to hold fast to, 44.15,— desid.2S darez. 

didrajgmduye, you wish to assure yourselves, 48.7,— desidM of 

drang, to strengthen. 
disha, thou wilt appoint, 43.7,— 2S s-AorM daes, see. 
divamnem, holding afar, 31.20,— AS -na, adj, [diva], 
diwzaidyai, to deceive, 45.4,— inf. dab. 
doisha, show me! 51.2,— 2S s-AorM, daes. 
doishi, to show, 33.13,— inf. daes. 

doresht, held, 49.2,— dar; see Bartholomae, Handbuch, 298.6b. 
draono, possessions, 33.8, — AP -nah, n. 
dregvaiif, lying, applied to certain opponents,— PrPart dreg. 

dregvae, NS, 30.5 31.17 44.12 46.4,6,7 47.5 49.2 50.3. 

dregvaite, DS/, 31.15 33.2 43.4,8 46.6 51.8. 

dregvantem, AS, 32.5,14 46.5 48.2 51.9. 

dregvanto, N,AP, 31.20 46.1 47.4. 

dregvasu, LP, 29.5 44.14. 

dregvataeca, DS m, 33.1. 

dregvatcm, GP 30.4. 

dregvato, GS 31.18 32.10,16 43.15 45.7 49.4,11 51.13 53.7. 

dregvodebis, IsP, 29.2 48.11. 

dregvodebyo, DAblP, 30.11 31.14 53.6. 
drigaove, to the poor man, 53.9,— DS drigav. 
drignm, the poor man, 34.5,— AS same. 
drita, he might withhold, 46.5,-0, dar. 
drug, druj, /. lie, deceit. Appears as 

drujasca, GS /z, 323. 

drnjem, AS, 30.8 31.4 32.12 33.4 44.13 48.1. drujem 44.14. 

drujo, GS, orN,Apl, 30.10 31.1 46.6,11 49.11 51.10,14 53-6. 

druxs, NS, 493. 

dugeda, daughter, 45.4; -dram, AS, 53.3; dar, /. 

duire, in the distance, 34.8. 



dnraf GATHIC DICTIONARY- 2\ dyai 

duraf, from far, 45.1. 

diir.aoshem, holding-afar, death-repelling, 32.14,— AS, -a, adj. 
dus-erethrls, mis-led, 49.1,— AP m, -thrl, adj. 
duse-xshathra, badly ruled, 48.5,10, NP; -efig, 49.11, AP. 
dushitaca, misfortune, bad dwelling, 31.18,— LS, -tay, /. 
dus-/zvarethem, bad food, 31.20, 53.6;— AS -tha, /. 
dus-mana/zho, of bad mind, 49.11,— GS -nah, m. 
dus-sastis, evil-teaching, 32.9, 45.1,— NS, -tay, adj. 
dus-s/zyaothana, evil-doing, adj.— -ai, DS 31.15; -a, 34.9, NP: 

-eng, 49.11, AP. 
dus-xrathwa, evil-willed, 49.4,— NP -a, /. 
dutae/zho, messengers, 32.1, — NP, duta, m. 
dutim, message, 32.13,— AS, dutya, /. 
diu-dae/zho, evil-spirited, malicious, 30.3, GS; -dae, NS, 51.10;— 

-da(y), -dah, adj. 
duz-azobae, being notorious, 46.4,— NS, -a, -ah, m. 
diu:-daeneng, evil-minded, 49.11,— AP, -a, adj. 
duz-jyatois, evil living, 46.8,— GS, -ay, /. 
duz-vaca/zho, evil speaking. 49.11,— AP -ah, adj. 
duz-varenais, evil behaving, 53.9,— IsP -a, m. 
duz-varshta, evil-doing, 49.4,— AP -a. 
duz-vareshna/zho, evil doing, 53.8,— NP -nah, adj. 
dvaeshae, hostile, NS 43.8; AP 28.6; -sha/zha, IsS, 44.11, 46.8;— 

-ah, n. 
dvaetha, threat, 32.16,— NS, /. 
dvafsheiig, pains, torments, 44.14,— AP, -a, m. 
dvafsho, pain, torment, 53.8,— NS, -ah, n. 
dvaidi, we both shall urge, 29.5,— lDPrM, dav. 
dvar, to rush, of Daevas only; hen-dvardita, 30.6, they rushed, 
dvonmaibyasca, to the clouds, 44.4,— DP, -man, n. 
dya, limited, 43.8,— GS, n, dyah, adj. 
dyatam, is limited, 48-7,— 3SImM, passive meaning, nl-dya. 
dyai, to give, 29.8,— inf. da. 



eeae/zha GATHIC DICTIONARY— 23 mdvae 



E 

ie&erihsb, with the mouth, 28.11,— IsS eeah or ah, ae/zho, GS, 31.3. 
eeanu, in the mouths of, 32.16 47.2,— LP1, eeah] according to, B. 
eeava, us both, 29.7,— ADu, pron. 
emavanf, powerful.— -vaf, AP 83.12; -vantem, AS/n, 34.4; 

-vaitim, AS/, 44.14; -vatom, GP 43.10. 
enaxshta, he has succeeded, 32.6, — augm.3S s-AorM, nas. 
enati, torment, pain, 30.11,— NS, intay or enitay. 
erejwo, worthy, 46.13,— NS, -a; same as erethwa. 
ere$, justly, 30.3,6 32.11 44.1-19 48.9 49.6,9 51.5. 
eres-vaeae, just worded, 31.12, 49.9,— NS -cah, adj. 
eresliis, envy, 31.5,— NS -shay, /. 
ereshvais, just-acting, 28.6, IsP; -vae/zho, 29.3, NP; -va, 44.9, AP; 

-vo, NS, 51.5,11; -va, adj. 
erethweng, just, worthy, 28.10; AP -wa, adj. 
ereze-jis, right-living, 50.2, AS; -jyoi, 29.5, 53.9, DS; -jl, adj. 
erezucam, in right speaking, 48.9,— GP used adverbially, -vacah 
erezus, straight, 33.5,6 43.3 53.2, AP; -zaus, 51.13, GS; -zav. 
erez-uxtfai, to the right-worded, 31.19, DS; -tfa, 44.19, IsS; -tfa. 
evistl, not to be sharer of, 34.9; NP/z, adverbial, -tay, adj. 
evidvae, non-expert, 31.12,17,— NS -vah, adj. 



fetfroi GATHIC DICTIONARY— 25 frasM 



F 

fetfroi, to a father, 53.4,— DS pitar. 

ferasabyo, with questions, 29.5, AblP; -sayai, DS, 43.7; -sem, 

43.9, AS; frasaya, 44.13, AP; -sa, /. frasa, 31-13, AP, -sa, m. 
ferashem, progressive, 30.9, 34.15,— AS -sha, adj. 
Ferasha.oshtra, Zarathushtra's father-in-law, DS 49.8; NS 51.17; 

VS 46.16. 
ferasho-temem, suitable, 46.19 50.11,— AS -ma, adj. 
ferash.va, take counsel! 53.3, — imp. fras. 
fera-sruidyai, to hear from, 46.13,14,— inf, fra, srav. 
feeratum, compensation, 33.12,— AS -u, /. (51.4). 
fra, in composition, towards, away. 
fra.cinas, he regulates, 32.5,— 3SPrA, kaesh. 
frad, to promote, prosper, frada/, 46.13; fraddite, 43.6; fradoif, 44.10; 

fradain^-lie, inf. 4420. 
fradaf-gaethem, prospering estates or world, 33.11,— AS -a, /. 

fra-dathai; to fructify, 31.16 45.9 inf. da. 

fra-daxshaya, thou mayest instruct, 33.13,— daxsh. 

fra-daxshta, teacher, 31.17, 51.3,— NS, -tar, m. 

frado, of promotive, 34.14, 46.12,— GS frad, adj. 

fraeslitae/zho, messengers, 49.8, — NP -ta, m. 

fraes/zya, I urge, 49.6.— aesh. 

frafra, I precede, 46.10,— 1SK, par. 

fraidim, promotion, help, 53.6, AS/, fraday. /. 

fraidiva, since long, 32.14. 

fra-jyaitis, destruction, 29.5,— NS -tay, /. 

fra-mlmatlia, you have prepared, 32.4,— ma(y). 

fraore/, cheerfully, 30.5, 53.2. 

fra-oxta, he arrives at, 48.1,— vak. 

frarmte, they rise, arrive, arouse, 46.3,— 3PKM fra, ar. 

frasa, questions, 31.13, — AP, -sa, m. 

fra-sastim, observance, 49.7,— AS -tay, /, sail, frasaya see fer- 

frasaya, questions,, 44.13,— AP from ferasa, /. 

frashi, I consulted, 44.8, 45.6,— Aor fras, to ask, which appears 



frashta GATHIC DICTIONARY— 26 fshuyo 

as ferashva 53.3, peresa 44.1-19, and 
frashta, he consulted, 49.2,— 3S s-AorM; also frashta, 43.14; 

a-frashta, 51.11; heme-frashta, 47.3. 
fra-sruta, famous, 50.8,— NS/zPfP srav. 
fra-vaoca, do thou reveal, 84.12,— vak. 
fra-vaxshya, I will speak out, 44.6 45.1,2,3,4,5,6,16. 
fra-vareta, she chose out, 31.10,— var. 
fra-voivlde, I was selected, 44.11,— vaed. 
fra-voizdum, to be selected, 33.8,— s-Aor vaed. 
fra-xshnmem, providing for, 43.14,— NS/z(B); AS, 
fra-xshnene, to be instructed, 29.11, 43.12— inf. xshna. 
fra-xshni, to learn to know, 44.7— inf. xshna. _ 
frlnai, I placate, I sue for friendship, 49.12— fray. 
Mnenrna, placate, 29.5,— NDm, fray, 
fro, forth, from, 28.11 33.8,12 45.6 46.3,4,5 49.6. 
fro-gae, progressing, 46.4— NS -gay or -gab, adj. 
froretois, to prosper, 46.4,— inf. fra, ar. 
fro-syaf, he may intend to oppose, 46.8 —sa, Pr27? 
fryai, to a friend, 43.14 44.1 46.2, DS; frya, 44.1, IsS; fryo, 46.2,6 NS; 

— frya, friendly. 
Fryana, friendly, 46.12— a name? 

fshaghim, prospered, 31.10, AS; fsheiighyo, 49.9, NS — -a, n. 
fshuyanf, fattening, PrPart. fshay; appears as 

fslmyente, 29.5; fshuyantaeca, 29.6, DS. 

fshuyaiitem, 31.10, AS. 

fshuyasu, 49.4, LP. 
fshuyo, should fatten 48.5— fshav. 



ghe GATHIC DICTIONARY- -28 gu zr a 

G 

gae, of both head-of-cattle, 46.4— GD gav, m. 

gaemca, life, 30.4, 43.1,— AS gaya, m a 

gaetha, substance, estate, world, /, — -tham, 50.3, AS; -the, LS, 

34.2; -thahu, 43.7, LP; -thae, AP, 31.1,11 34.3 43.6 44.10 46.8,12,13. 
gaidl, come! 28.6 49.1,— imp. gam. 
gaire, to watch, 28.4,— inf. gar. 

gam, to come, forms the following stems: jam- jem-; Aor jengh- 
gam, the cattle, AS, 32.10 44.6,20 47.3 50.2 51.5,7. 
gaodayo, cattle-keepers, 29.2,— AP -yah, m. 
garema, hot, glowing, 43.4,— IsS -a. 
garo, of praise, 45.8 50.4 51.15 GS; -obis, IsP, 34.2. 
gaf-te, 51.10; gaf-toi, 43.1, go,— inf. gam. 
gai, he steps on, is banished to, 46.6, — ga(y). 
gatha, hymn, /. 

gatum, place, throne, 28.5,— AS gatav, m. 
gaus, of the Cattle, 32.8,14,— same as geus, GS gav, m. 
gava, both head-of-cattle, 46., 19— NDu gav, m. 
gavoi, to the Cattle, 29.3,7 33-3 48.5 51.14,— DS same. 
gayehya, of life, 51.19,— GS gaya, m. 
gemen, they shall come, 46.11,— gam. 
gena, woman, 46.10,— NS /. 
gerebam, to hold fast to, 34.10,— inf. grab. 
Gerehma, a rival to Zarathushtra, 32.12,13,14. 
gerezda, he complained, 29.1,— 3SPr garez. 
gerezda, through being recipient of, 50.9, IsS; -dim, 51.17, AS; 

-day, /. gared. 
gereze, 32.9; gerezoi, 46.2;— I appeal, I complain, ISPrM garez 
gens, ges, of Cattle, 28.1 29.1,3,7,9 31.9 32.12 33.4 34.14 46.9,— GS gav m. , 
geus tashan, Creator 29.2 31.9 46.9 51.7; -urvan, Soul of Kine, 28.1 29.l,5,g j 
geusha, ears, 51.3, NP; geushais, IsP, 30.2; — sha, m. 
gush(a)ta, heard, 298 3118,19, PfP; gushahva-tu, 49.7; gushodum, 

s-Aor, 45.1; both imperatives o/gaosh. 
guzra, secret, 48.3,— AP, guzra. 



iia GATHIC DICTIONARY- 30 haptaithe 



H 

ha-(demoi), the same, 44.9,— pron. 

ha, that, sing, /, 47.6, 48.2,6. 

haca, haca, with, in consequence of, forthwith, forth, out, 28.2,11 

29.6 31.2,14 32.2 43.14,17 45.4 46.19 47.1 51-5,22 53-1,6. 
hacaite, it may follow, 34.2, 48.4; hacainte, 45.2, 46.16; ha- 

cadite, 48.12;— liak. 
hacemna, those following, 44.10— hak, PfPM. In 44.13, Bar- 

tholomae reads hacena, LS of hacmay, /, companionship, 
hacimno, following together, 48.10,12,— hak. 
hacinte, they are accompanying, 38.9, — hak. 
hada, together, 29.2, 46.17 50.4. 
ha-danoi, in the same dwelling, 44.9, 46.14,— LS dam. 
hadroya, through a desire, 32.7, — IsS, -ya, /. 
Haecaf-aspa, friends to Zarathushtra, 46.15. 
hafshi, I acknowledge, hold, 43.4,— hap. 
hahmi, I may be, 34.5. B reads haxmi, I follow,— hak. 
haithlm, genuinely, truly, 31.6,8 34.6 46.19 51.13— adv. ace. -thya. 
haitim, possession, 32.9,— AS hata, piece, chapter, used in all 

the hymn-headings. — ha(y), to connect, or han, to earn. 
haithya, veritable, genuine, 30.5 31.8 34-15 43-3,8 44.6 46.6 49.11 53.6. 

in 46.6, read haethahya, companions, AP/z, -ya, adj. 
haithya-vareshttfm, genuine, realizable, 50.11, — AS -ta, adj. 
hak, to follow, urge, forms hish-hak, haxsha, scaiitu, PfP 

haxta, inf. haxtoif, haxml. 
hakurena, support, 44.1, AP; -em, AS 33.9; -a, n. 
ham, hem, together, 30.4 31.8 44.15 46.12 47.3 53.3. 
hamo, the same, 31.7, NS; hamim, 32.16 AS. 
hamaestaro, defeaters, conquerors, 48.12,— NP -tar, m. 
han, to earn, hanente, 44.19, 46.19; hanani, 44.18. 
hanare, without, 31.15 47.5, with abl 
ha/zhus, fruit, 53.4,— NS -hav, n. 
haozathwai, by proficiency, 45.9, — AblS -wa, n. 
haptaithe, to the seventh, 32.3,— LS -tha, n. 



hapti GA THIC DICTIONARY— 3 1 hithans 

haptl, he holds, 31.22— hap. 

haro, watching over, 31.13 44.2, — NS -a, adj. 

has, being, 46.4,5 47.4 51.5, NS haitf. PsP o/ah, to be. 

hatam, of beings, 29.3 44.10, GP haftf oro/hata m. PfP han. 

hata-marane, remembering merit, 32.6,— VS -nay, /. 

hathra, with, along with, 28.4 30.9. 

haurvata£, /, cheerful life, 'wholeness' health; an ahura. 31.6,21 

33.8 34.1,11 44.17,18 45.5,10 51.7. Called hu-jyatay, 32.5. Chiefly used 

in dual with amereta/. 
haxmeiig, companions, 49.3 AP -man, m. 
haxshai, I will urge, 46.10, — hak. 

haxtayae, corporeally, literally of both thighs, 53.7. — liaxf, n. 
hazasca, power, might, 29.1, — NP -ah, n. from liaz. 
hazaoshae/zho, same pleasure, like-willed, 51.20 NP; hazaoshem, 

28.8, AS. 
haze, might, power, 43.4,— AS, e for -ah, n. from haz. 
hazo, 33.12, AP same. 
heca, 46.1 ? 

hem, same as ham, prefix. 

hemO)-frashta, counselled together, 47.3 53.3,— fras. 
heme-myasaite, he combines, 33.1, — myas. 
hemithya/, he would dismiss, 53.9,— maeth. 
hem-parshtois, to counsel with, 33.6,— inf. fras. 
Mm-tashaf, shaped together, 47.3— tash. 
hem-yantu, they shall go together, 51.3,— ay. 
hm-dvaraita, they rushed over, 30.6.— dvar. 
hen-graben, he understood, 31.8,— grab, 
hen-kereta, the compensations, 31.14, — AP -tay, f 
|enti, they are, 33.10 44.16 45.6 51.10,22. 
heiitu, let them be, 33.7 53.8. 
hi, both of them, 30.3 31.10 44.18, hlca, 32.14. 
Mm, of them, 29.2 44.14,20 50.2. 
his, with them, 33.10. 
hlshasa/, he will attain to, 32.13,— hanf. 
hitham, companion, fellow, 34.10,— AS -a, adj. 
hithaus, of the company, 48.7,— GS -thav, m. 



hizva GA THIC DICTIONARY— 32 /zvais 

hizva, tongue, IsS, 28.5 31.3 47.2; -vae, LS 45.1 51.3; -vasca, 

GS 51.13; -vo, IsS 31.19 50.6; -zubls, IsP 49.4;— hizu, /. 
hoi, to him, 29.2,8,9 31.6 45.8,10,11 46.13 47.3 48.7,9 50.3 51.6,12,17 53.1,2,5. 
hois, with them, 53.6. 

hu-cistlm, good teaching, 34.14 AS; -tois, 46.4, GS; -tay, /. 
hudae, beneficent, 48.3 45.6; hudae/zho, 30.3 34.3, GS or NP; 

-he, 31.22 DS; abyo, 34.13, DAblP;— huda(y), n. or adj. 
lm-danus, well-disposed, 31.16; -naus, 44.9 50.9; hudan(var- 

eshva), 53.3,— NS hudanav, adj. 
hudemiin, sweetness, loveliness, 29.8; AS, -ma, m. 
hu-jyatois, of good life, 82.5 46.8; hujitayo, NP, 33.10. 
hn-kareta, well-formed, 34.13; IsS -a, adj. 
hu-mazdra, well-remembering, 30.1,— AP -dar, m. 
hu-meretois, of good marking, 31.10,— GS -tay, /. 
hunaiti, he incites, 31.15,— hav. 
hunara, with skill, art, 43.5— IsS -ra, m. 
hunaretata, with ability, 50.8,— IsS -ta£, /. 
hunus, a (daevic) son, 51.10,— NS -av, m. 
hus-haxa, with well-befriended, 32.2; -xaim, 46.13;— AS -xay, adj 
hu-shdtis, good dwelling, 29.10, IsP; -tois, 30.10, GS; -tis, NS 

48.11— -shitay, /. 
hus-henem, well-earning, 53.5,— AS -na, adj. 
hu-shoithema, good abodes, 48.6,— AP -man, n. 
hu-s/zyaothana, doing good deeds, 45.4,— NS -a, adjj. 
hu-xratus, understanding well, 34.10 51.5,— NS -tav, adj. 
hu-xshathra, ruling well, 44.20 48.5, NP; -rais, 53.8, IsP;— -a. 
hu-zmtus(e), well-informed, 43.3 46.5 49.5,— NS, -tav, adj. in). 
/zvaeca, selves, 46.11. 
/zvaena, glowing, 32.7,— IsS -na, adj. 
/zvaetus, a gentleman, a noble by birth, 32.1 49.7, NS; -tu, 33.3 

IsS; -tens, 33.4 46.1 GS; -tave, 46.5; -taove, 53.4, DS; -tav. 
/zvafma, pronoun, each other, 30.3,— AP. 
/zvaihemca, sleep, 44.5,— AS -na, m. 
/zva/zyae, of himself, 33.14. 
/zva/zyai, for himself, 80.2. 
/zvais, with themselves, 31.20 46.4 49.4 51.13,22. 



hva/zhevim GA THIC DICTIONARY— 33 hyia 

hva/zhevim, blissful life, 5B.1,— AS -haoya. 

hvapae, well-made, 44.5: NS in line 403, AP in 404, pah. 

/zvapaithyai, self-glory, 31.21,— AblS -a, n. 
/zvaraithya, effective, 28.10— NP -a, adj. 
hvareca, the sun, 82.10; hvare, 50.2,— AS hvar, n. 
hvHremnd, to be devoured, 82.8, — AP PfP /zvar. 
/zvarenae, sunny, glorious, 51.18, — NS -ah, adj. 

/zvarethai, for food, 84.11 48.5, DS; -thais, IsP, 49.11, a, n. 

hvarshtais, well-done, good works, 49.4, IsP -a. 

/zvathra, complete life, glory, AP 31.7 33.9; -e, 28.2 50.5, DS; 

-em, AS 43.9 53.6,— -a, n. 
/zvathroya, with his desire, 43.2, — IsS -a, /. 
live, themselves, 46.11. 
/zveng, suns, 43.16 44.3,— AP /zvar, n. 
hvem&t, sunny, 53.4, NSnPrPart; -vata, 32.2 IsS. 
/zvitica, well-being, 30.11,— NS -tay, /. 
livo, that one, he, self, frequent— NS hva, adverbially. 
Hvo-gva, a friendly tribe, 46.16,17 51.17,18. 
/zyania, we might be, 30.9,— O, ah. 
hyM, it might be, 43.15 16 44.17—0, ah. 
hyaf, which, that, because, so that, frequent, — conj. and pron. 
/zyata, you might be, 50.7,-0, ah. 
hyem, I might be, 43.8 50.9— O, ah. 
hyen, they might be, 514,-0, ah. 



GA THIC DICTIONARY- 35 itha 



I, unrenderable, 31.22 53.6,— conjunction. 

I, they, 34.2 44.2 49.6 53.5— NADuP?. 

ida, here, 29.8. 

idi, come! 46.16,— imp. ay. 

im, (this?), 30.9 44.19 45.1,3,4,11 46.5,8 51.12. 

Ira, with zeal, 49.10,— IsS -a, n. 

iratu, attack! 53.8,— imp. ar. 

irixtem, an end, 32.7 44.2,— AS -a, n. 

Is, pronoun, these ? 30.6 31.18 32.13 44.14 46.12 51.14 53.8,9. 

isai(ca), I am able, 28.4 43.9 50.11; ise, 50.1 3SPM— aes. 

isemno, he shall be able, shall stand up for, 46.6,— adj. PfPM. 

ish,_ desire, /. -a, IsS 29.9; -em, AS 28.7; -6, NP 50.4, AP 28.9. 

isha xshathrlm, 29.9,— AS -rya, adj. f. 

ishaditi, let them seek, desire, 45.7— aesh. 

lshanom, desiring, imitating, 32.12 GP Man, adj. 

isliasa, I shall seek, 31.4,— aesh. 

isliasas, seeking, desiring, 51.19,— NS PrP aesh. 

ishasoif, he might seek, 50.2,-0, aesh. 

ishatha, you have come to seek, 45.1,— aesh. 

ishayas, deserving, caring, 50.9,— NSPrP Pr24 ishaya. 

ishditl, they are seeking, 46.9,— aesh. 

ishdito, desirous, 30.1 47.6,— NPPrP aesh. 

Ishta, wealth, ability, AP 46.16 49.12; Ishtim, AS 32.9 46.2- 

ishtis, NS 48.8 53.1; Ishtls, AP 34.5 44.10; ishtois, GS 46,18 

51.2,18— Ishtay,/. 
is/zya,_ prized, desired, 48.8 NP? -yam, AS 51.17 -yeng, AP 32.16 
ishudo, compensations, 31.14, NP; -dem, AS 34.15,— ishud, /. 
isoya, I would wish to be, 43.8,— 1SPM, aes. 
isva, disposing of, 47.4; ability, 43.14,— IsS isvan, adj. 
It, indeed, no doubt, intensive, 28.8 43.10 44.20. 
it, pronoun, this ? 44.19 46.2 
itha, so, thus, therefore, 33-1 45.3 47.4 53.6. 



ithyejo GATHIC DICTIONARY— 36 izyai 

ithyejo, dangers, 34.8,— NP -jah, n. 
ivl-zayatha, you dismiss, 58.7,— 2PPr za(y). 
Izaca, zeal, 49.5,10 51.1, NS; izayae, 50.8, GS— f. 
izyai, I desire, 49.3,— az. 



jaidyai GATHIC DICTIONARY- 38 jyotum 



jaidyai, to kill, 32.14— gan. 

jamaete, they shall both meet, 44.15, 3DKM,— gam, which forms 

jamaitl, it shall come, 30.8. 

jantu, may come, 44.16. 

jasaetem, they both came, 30.4. 

jasai, I will come, 51.22. 

jasa/, he came, 30.6,7(43.1-15); in 51.15 came or shall come. 

jasata, do you come! 28-3. 

jaso, come thou! 43.6. 

jasoif, might come, 46.8,-0. 
javaro, inciter, M, weighing, B. 48.8,— NS -a, m. 
jayais, with urgers, 50.7,— IsP jiya, m. 
jenayo, women, 53.6,— NP gena, /. 
jenmzm, murder, killing, 53.8, — AS -a, /. 
jeiighatica, they are coming, are future, 31.14,— Aor gam. 
jigereza/, he will complain, 32.13,— garez. 
jima, I come, 29.3,— gam, which forms also 

jimaiti, they will come, 48.2. 

jimaf, it may come, 43.4 44.1 46.3 48.11- 

jimen, they shall come, 45.5. 
joya, gain, desire, 32.7,— gay; IsS -a, /. 
jva, they who were living, the past, 45.7;— gay, which forms 

jvamahl, we may live, 31.2, — 1PKA. 

jvanto, all living, 31.3,— AP, PrP. 

jvas, living, 46.5,— NS, PrP. 
jyaitim, life, 33.5,— AS jyatay, /, which forms 

jyateus, of life, 32.9,15 46,4 53.9,— GS. m. jyatav. 

jyotum, life, 31.15 32.11,12,—AS. m. 



ka GATHIC DICTIONARY- 40 kerenaun 



ka how? what? 34.5 44.8,19 48.8 51.11; ka-cif, 46.8. 

kada, whether, when, 29.9 46.3 48.9; kadarem, 31.17. 

kaeibyo, to or from which? 44.6 46.3. 

kaena, punishments, 30.8,— NP -na, /. 

kahmai(clf), to which? 29.1 43.1 44.16, 

kahya(cit), of which? 43.7; kahyaicrt, to which? 33.11. 

kainibyo, to maidens, 53.5,— DP -nya, /. 

kam, for the sake of, 44.20,— preposition, with dative- 

kamem, desire, 28.10, AS; -e, 32.13, LS; -aliya, 43.13, GS.— m. 

kamna.fshva, having few flocks, 46.2,— NP -a, n. 

kamna.na, having few followers, 46.2,— NP kamna-nar, m. 

Karapa, a tribe, 44.20 and -ano, 46.11 48.10 NP; -pa, 32.12 and -potaesca 

32.15 AP. 
kasci/, whoever, 49.5, NS. 

kaseus(ctf), of little, few, 31.13 47.4,— GS kasav, adj. 
kasna, who? 44.3,4. 
kaste, which, 29.7 46.14. 
kaf, what? 48.2 49.12 50.1. 
ka-ta, how, which, 33.8. 
katarem, which of the two, 44.12. 
katha, with what, how, 29.2 43.7 44,2,9,11,13,14,17,18 46.1 50.2. 
kathe, the retributions, 44.2,— NP -tha, n. 
kathe, to show favors to, to entertain, 47.4,— kan. 
Kava, a tribe, 44.20 NP-yascif, 32.14 46.11 AP; 46.14 51.16 53.2 NS. 
kaya, may desire, 33.6,— ka. 
ke, who, what? 29.1 44.3,4,5,7,12,16 46.9 49.7 50.1 51.11. 
kdirpem, body, 30.7 51.17,— AS kdirp, n. 
kern, whom? 29.2 46.7— AS. 
keng, whom? 48.11,— AP. 
keredusha, protection, 29.3,— IsS -dush, n. 
kerenaun, they make, 30.9,— kar. 



kereta GATHIC DIC7IONARY~4\ 



kuthra 



kereta,, he made, 44.4,— kar. 

Kevino of the Kavay tribe, 51.12, NS; -Itasca, 32.15, AP. 

koi, who, 48.11,— NP. ' 

ku, where? 53.9; ku-da, 29.11. 

kuthra, whither, 34.7 44.15 46.1 51.4. 



ma GATHIC DICTIONARY— 43 manoi 



M 



ma, not. 

ma, me, 29.1 31.17,18 32.9 45.6 46.1,7,9 48.2,5 49.1,2 50.2 51.10. 
ma, my, 46.2,— NP/z. 

madahya, of this intoxication. 48.10— GSmada, m, 
mae, the moon, 44.3, NS mah, m. 

maetha, unclear, undecided, separate, 30.9 NP -a, adj. 

maetha, crisis, change, uncertainty, 31.12 33.9 34.6, -a, /. 

magahya, 48.10, B reads madahya. 

Maga, Magian tribe, m; -ahya, GS 48.10 51.16 53.7; -ai, DS 29.11 46.14 

51.11. From mag-a, n, a hole? 
magauno, of a Magian tribesman, 88.7,— GS magavan, m. 
magavabyo, to or from Magian tribesmen, 51.15. 
mahmai, to me, 50.7, DS. 
mahmi, in my, 32.1, LS. 
mahya, of me, 32.9 48.12 50.6" GS. 
ma/zyae, of my, 44.10 46.18 50.9; or of mystic, see may a. 
maibya(ca), to or from my, 28.7,8 46.17 49.8. 
maibyo, to or from me, 28.2 31.4 43.14 46.3 48.8 51.10. 
Maidyoi-mae/zha, relative of Zarathushtra, a missionary; 51.19 VS. 
mainis, punishment, 81.15 44.19, NS -ay, /. 
mainyanta, they think, 34.8,— man. 
mainyeus, of the spirit, frequent, GS mainyav, m. 
mairishto, who best remembers, 29.4, — NS -a, adj. 
manae, mind, 45.2, — NS manah, n, which forms 
manahim, spiritual, 53.6, — AS manahya, adj. 
manaothris, monitresses, 44.5, — NP -I, /. 
mananha, with the mind, IsS; -ho, of the mind, GS manah. 
mananhasca, mind, GS NAP, 43.3 46.7,18 etc. 
manarois, of the message, 48.10, — GS -ray, /. 
manayeitl, he causes me to think, wait; hinders. — 49.2, man. 
mano, abode, B. 30.4 34.8,— NP manah, n. abode ? 
manoi, according to my mind, 32.1,— DS -na, n. 



mafita GATHIC DICTIONARY- 44 Mazdah 

manta, thought, 31.7,19 33.6 51.16,— from the verb man; or 

manta, guardian, counsellor, manager, IsS -tav, m. which forms 

mantu, 46.17, IsS; manttim, AS 33.4. 

manyai, I will consider, 43.9,— man. 

manyata, may be considered, 4-5.11,— man. 

manyete, he shall be thought, 44.12. ib. 

manyeus, of the spirit, frequent— GS mainyav, m. 

marakaeca, to death, 31.18,— DS -ka, m, 

maraxtaro, the destroyers, 32.13— NP -tar, m. 

maredaiti, it destroys, 51.13— mared. 

marenti, they mark, remark, notice, 4314,— mar, also 

marmto, 31.1— NP PrPart. 

marexshaite, he would wish to kill, 51.10— 3SK s-AorM marek. 

maretaeibyo, to or from men, mortals, 29.7 45.5,— mart iy a, m. 

maretaeshu, among mortals, men, 46.13,— LP ib. 

maretano, of human, mortal, 30.6 32.12,— GS maretan, adj. 

mas, much, 32.3 34.9 —adj. 

masha, men, mortals, 29.11, VP; mashim, 32.5, 46.11 AS. 

mas/zya, men, mortals, 32.4 NP; -ai, 48.5 DS; -ais, 29.4 34.5 48.1 IsP; 

-asca, 45.11, -yeng, 32.8 AP; -aeshu, 43.11 LP; -ae/zho, 30.11 VP. 
maf, always, with, 32.1 34.11 43.14 44.7,15 45-9 46.19 48.11 50.8. 
nitfthra, (mystic) word, m. -rem, 29.7 31.6 45.3 AS; rasca, 31.18 AP; 

-ra, 44.17 50.6 51.8 IsS; -rae, 43.14 AP; -rais, 44.14 IsP. 
mathran, word-speaker, prophet, m. -ra, 28.7 50.5 51.8 NS; -nasca, 

-ne, 50.5 DS; -no, 32.13 GS. 
maya, 33.9. with me, B IsS/ ma-ya; but, M, it may come from 
maya, /, joy, bliss, B; mystery, M ;mahya, 32.9 IsS; mayae, 43.2, 

AP; ma/zyae, 44.10 GS. 
maz, large, adj. -zoi, 29.11 46.14 DS; -ze, 30.2 GS (B); -ibis, 32.11, Is 

P, adverbially. 
maza-raya, possessing much wealth, 43.12, IsS/. 
maza-xshatlira, O much power-possessing, 49.10 VS. 
mazdae/mo.dum, you are to remember, 45.1, 2P s-AorM, mazda. 
Mazdah, God, the Mindful One, frequent, see_ Table of Divine 

Names, -da, VIs;-dae, NGAbl ; -dam, AS; -aesca, 33.11, GS?; 



mazdatha GA1 HIC DICTIONARY— 45 moithaf 

polytheistic plural -aesca, 30.9 31.4. 
mazdatha, memorable, 80.1,— AP -a, n. 
mazdazdum, to be remembered, 58.5, — s-Aor mand. 
mazibls, greatly, 82.11. 
mazishta, greatest,— -tarn, AS/ 31.13; -tern, m 28.5 33.5 45.6 

-to, NS 49.1 53.8. 
mazyo, greater, 31.17, NS -a, adj. 
me, me, me, NGS or conj. 29.5 44.8 50.1 53.6. 
mehmaidi, he shall be considered, 46.13,— man. 
mm, 53.4 my? AS? 
menai.ca, I consider, 45.3, — ISKM, man. 
menca, I advise, 53.5, below, 
men . . dade, I am mindful, 28.4,— 1SPM, mand. 
meii(ca)daidyai, to memorize, 44.8 31.5. 
mmg, thou hast thought out, 48.2, — 2SPrA, man. 
menghai, I would think, acknowledge, 43.4. 
menglll, I thought, 31.8 43.5,7,9,11,13,15; menghl, 29.10. 
mevashysit, he will destroy, 45.1,— 3SOA marek B Handb.67.4. 
meraz&yai, to smite, 44.14, inf marez. 
merengeidyai, to destroy, 46.11, inf marek. 
merdigeduye, you may destroy, 2PPrM, 53.6, ib. 
merethyaus, of death, 53.8, GS -av, m. 
merezdata, pity me! 33.11,— marez. 
merezdika, pitying, 51.4,— NP -ka, adj. 
mima^zo, thou shalt magnify, 45.10,— 2S mang. 
minas, thou wilt mingle, unite, 46.14,— 2SPrA myas. 
mithahya, false, 33.1,— NP/z, -ya, adj. 
mithah-vacae, false-worded, 31.12,— NS -call, adj. 
mithroibyo, to or from engagements, contracts, 46.5,— ra, m. 
mlzdavan, compensating, 43.5,— AP/2 of PrPart -vanY, mizda. 
mlz&em, compensation, 34.13 44.18,19 46.19 51.15 53.7 AS; -de, 49.9 GS. 
mlzen, they care for, 44.20,— maez. 

moi, conj. or pron. tome, 28.3 29.1 44.10 46.7,10,18,19 49.1 50.1 51.2,7,17,18,21. 
moist, he may send (in), admit, 46.12,— maeth, hemithya/. 
moithaf, he may send (out), deprive, 46.4,— ib. 



morgndaf GATHIC DICTIONARY— 46 myazdem 

moreiida/, he destroys, 32.9.10,— marai. 
mordiden, they destroy, 32.11,12,— ib. 
moshu.ca, soon, 53.8. 
moyastra barana, bearing company, 30.9. 
mraocas, dodging, 53.7, NS PrPart -aftf? 
mraoi, he tells, 32.14— mrav, which forms 

mraomi, I utter, 53.5. 

mraos, thou toldst, 34.13, 43.12. 

mraof, he told, 32.2,10,12 45.5 46.9 51.19. 

mraota, you told, 43.11. 

mraotu, tell! 31.17. 

mrava/, told, 29.3 45.2. 

mravaitl, it is told, 51.8. 

mruite, to tell, 49.6. 

mruyai, he should tell, 46.5 51.8. 

mruye, to tell, 49.3. 
muthrem, excrement, 48.10,— AS -ra, n. 
myazdem, solid offering, 34.3,— AS -da, m. 



na 



GATHIC DICTIONARY— 48 nemoi 



N 

na, na, nae, not, conj, frequent, 43.2,13,14,15 44.19 45.2 46.10 48.7 51.8,10,11, 

19,21. 
na, man, 46.2,— NS nar, m. 
nabaesca, atmosphere, clouds, 44.4,— AP nabah, n. 
naddito, imprecating, cursing, 38.4,— GS -danf. 
nae, us, AP 29.11 33.7 34.7,8,12 43.3,10 46.18 50.5. 
naeclm, no indeed, 34.7. 
naecis, nobody, 43.6,13: naecif, 32.7. 
naeda, neither, none, 29.6 45.2 46.1 49.2. 
naeshaf, it may lead, 31.20,— 3S Aor K nay. 
nafshuca, among relatives, 46.12 —LP napaf. 
naidyae/zhem, the weaker, 34.8,— AS -yah, adj. 
namenis, with or by their names, 51.22,— IsP, -man, n. 
nana, ? separated off ? B 48.4. 

naptyaeshu, among descendants, 46.12,— LP naptya, m. 
narem, a man, a hero, 30.2 AS; naro, 48.10 53.6 NP; naroi, 

28.8, DS; —nar, m; na, neres. 
narepis, diminishing, 53.9, AP -pis, n, from verb, narep. 
nasaf, he attained, 51.16, 53.6,— nas; anasa/, enaxshta, vine- 

nasa. 
nashama, we may drive off, 44.3,— nash. 
nasvae, they have perished, 51.13,— nas. 
nasyaiito, they who disappear, 32.4 —NP PrPart nas. 
nazdishtan, nearest, 33.4 50.3— AS -ta, adj. 
m, conj. orpron. to or of us 29.8 30.2 31.11,17 44.1 45.8,9,10 48.5 50.1 51.16,20. 
n/ma/zvaitis, reverent, 33.7,— NP/, -van?, from nam. 
nemah, reverence, n, forms 

nema/iha, IsS 28.1 34.3 50.6,8 51.5,20. 

nema/mo, GS 43.9 44.1 45.8. 

nemasca, GS AP 49.10. 
neme, I may revere, 44.1,— nam. 
nemoi, to flee. 46.1,— inf. nam. 



nereis GATHIC DICTIONARY- 49 oya 

nmzs, men, 45.7,— AP nar, m. 

neres, of a man. 29.9 34.2, GS nar. 

ni, down, 32.14 48.7. 

nl-dania, I will lay down, 45.8,— da. 

ni-datem, set down, 49.3,— AS PfPA nl-da. 

ni-paenlie, I am to protect, 28.11 49.10, — 1SK s-AorM ni-pay. 

ni-varanl, B's reading of varanl, 53.4. 

nls, off, 44.13, with nashania. 

ni-slicsya, settled down, 50.2, — AP PfP shay. B derives from 

nis-htfsya, fut. of hant, to remove. 
noif, not, 28.9 29.1 30.3,6.47.4,5 48.7 49.2,4,9 51-6,12,14.45.1 
nil, nu.rem.cl^, 31.7 45.1,8 51.1. 
nu-nae, now to us, 29.11. 





oya, tn result of this, 47.2, — IsS a, this. 



padais GATHIC DICTIONARY— 51 parahum 



padais, with verses or verse-feet, 50.8,— IsP pada, n. 

padebis, with verses or verse-feet, 51.16, — IsP, pad, m. 

pafre, he hindered, 49.1,— Pf par. 

pairl, around, from, under, 29.5 34.8 46.1 51.22. 

pairi-ais, the former, those that I did earlier, adverbial verb, B. 

pairi-cithl/, earlier, 29.4. 

pairi-gaethe, in the outer realm, 34.2,— LS -tha, n. 

pairi-(ca)-jasai, I will come around, 28.2 50.8 51.22,— gam. 

pairi-jasaf, he came around, 43.7,9,11,13,15. 

pairi-matois.ca, of thinking beyond, pride, 32.3,— GS -tay, /. 

pairyao^a, thou commandedst around, proclaimedst, 43.12, — 

2SPr aog. 
paithl, upon, beside the path, 50.4,— isS after a, path!, /. 
paithyaeca, to a master, 53.4, — DS patay, m. 
paitl, again, to, at, for, with, but, 30.2 33.11 34.6 48.7 49.11 50.9 51.22. 
paiti-erete, who has opposed, 44.12,— MS/ -ta, PfP ar. 
paitl-mrao/, said again, answered, 32.2,— mrav. 
paitl-mravaf, said again, answered, 29.3,— mrav. 
paitise, the master, 44.9,— NS patay, m. 
paitishai, he receives, 44.2,— aesh, to seek. 
paitl-zanata, you recognize, 29.11,— 2PPr A, zan. 
paityaogef, rebounding, answering, 46.8, — adverb from aog. 
paity-a-stem, impressed, obedient, 53.3,— AS -stay, /,— sta. 
paityeiiiti, they go again, meet, 49.11,— 3PPM ay. 
paouruyae, the first, 46.6, — AP parav. 
paouruyais, with the first, 46.15,— IsP parav. 
paouruyehya, of the first, 33.1 48.6,— GS paourva. 
paourvim, at first, 29.10 30.4 31.11 43.5,8,11 44.2 51.2,— adverbial AS of 

paouruya, adj; see pourvlm. 
para, out, through, before, away, 30.2 43.12 48.2 51.15 53.6,7. 
paraca, before, 53.7. 
parahum, in the future, 46.19,— AS paraliva from para, a/zhav 



paraos GATHIC DICTIONARY— 52 pitha 

paraos, of much, powerful, 47.4 —GSm. parav, or paourva, 

meaning much or first. 
pare, out, before, 33.7 34.5. 
parshta, to ask, 43.10,—//?/. fras, for PfP. 
parshtem, to ask, 43.10,— absolute fras. 
paseus, of cattle, 31.15 50.1,— GS pasav m. 
pastis, cattle, 45.9— AP ib. 
pa/, he will keep, 32.13 46.4— pa(y). 
pata, father, 44.3 45.11 47.2,— NS patar, pitar. 

pataran, 31.8 45.4,— AS ib. 
patham, the path, 31.9, — AS patha, /. 
patho, of the path, 51.13,— GS path, n. 
patho, the paths, 33.5 34.12 43.3 53.2,— AP ib. 
pathmeng, the paths, 46.4,— AP pathman, /z. 
patois, of the master, 45.11, — GS patay, m. 
paurvataten, the first-fruit, 33.14,— AS tai, /. 
payaf, he guards, restrains, 46.8, — 3SKA pa(y) pa/poi nipae/zhe 
payum, guardian, 46.7, — AS payav, m. 
perma, thou fulfillest, 28.10,— 2SIA par, 
perenaefllio, full, 44.13,— NAP -na, adj. 
peresa, I asked, 31.14,15,16 43.10 44.1-20,— fras, which forms 

peresaete, 31.13, as passive, 3DPM. 

pemai, I ask, address, 44.12. 

peresaite, he counsels, keeps watch, 31.12; in 13 Barthlo. reads 
peresaete. 

peresas, asking, 51.5,— NS PrP. 

peresaf, he asked, 29.2 43.7. 

peresmaneng, deliberating, 30.6,— AP -na, adj. 
peretae, 51.13, pereto, 51.12, at the bridge,— LS -tav, m. 

peretus, 46.11, NS; peretum, 46.10, AS. 
peretha, compensations, 48.2, — NP -tha, n. 
peretlms, wide, 50.7,— AP -thav, adj. 
pesho-tanvo, body-forfeited, 53.9,— NP -va, adj. tanu. 
pis/zyasu, let them see, appreciate, 50.2,— pah. 
pis/zyeiiiti, they behold, 44.20,— pah. 
pitha, 53.6, ? 



pithre GA THIC DICTION A R 7—53 puthrem 

pithre, to a father, 44.7,— pitar, fedvoi. 

pitkwa, with food, 44.5, IsS -tav, /,— areni-pitlrwa, noon, as 

right time for food? 
poi, to protect, 44.15,16,— //z/. pa(y). 
pourn, much, first consonantal stem-form o/parav, which forms 

ponrubyo, 34.8 DAblP. 

pourus, 43,15 NS/n. 

pouriis, 47.6 NP. 

pouruslm, 50.2 LP. 

pouruve, 30.2 44.19 45.2 LS temporal. 

pouruyo, 28.11 GS? 

POIU'UJO, NS 30.7 31.7 44.3,11 46.9 51-3,15. 

pourvlm, AS adverbial, 28.1 31.8 45.3; see paourvlni. 
pouru-aenae, of many violences, 32.6, — NS -nali, adj. 
Pouru-cista, third and youngest daughter of Zarathushtra, the 

bride of Frashaoshtra, 53.5 {much vAsdom, 'Sophia'). 
potiru-teniais, as much as possible, 34.1. 
pnthrem, a son, 44.7, AS putlira, m. 



radaf GA THIC DICTIONARY— 55 ram/zyan 

E 

radaf, he prepares, adapts, 51.6,— rad. 

rada/zha, with ready willingness, 46.13,— radah, n. 

rada/zlio, of a Preparer, 46.17 45.7,— GS radah, adj. 

radeni, a Preparer, 29.9,— AS rada, m. 

radentl, they prepare, 33.2,— rad. 

rae/zha/zhoi, thou wouldst grant, 28.8,— 2SKAorM, ra. 

rae/zhayen, they would cause to apostacize, 32.12,— rah, caus. 

raexenae, the inheritances, 34.7,— AP -nah, n; raek. 

raexena/zlio, of the inheritance, 32.11. GS ib. 

rafetfrahya, of support, assistance, 28.1, — GS -tfra, n. 

rafafrai, support, 28.3 33.13 46.12— DS ib or Inf rap. 

rafa/ran, support, 46.2; -rfrem, 51.20,— AS. 

rafeno, of assistance, 28.6 43.8,14,— GS -nah, n. with aojofighvaf, 

NA/2, 'strength of assistance. ' 
raithlm, a way,(ofunderstanding), directions, 50.6,— AS -thya, m. 
rajls, 53.9 ?— isolated ones, M; B reads arejis, valuable, from 

AP arejay, adj? Verb areg, arejaf. 
rama-dae, peace-giving, 47.3,— AS -dali, adj. n. 
rammnca, peace, 29.10 48.11 53.8,— AS raman, n.—Verbv&m 
ramemea, cruelty, 49.4, AS rama, m. Belongs with rema. 
ronayae, of both contending parties, 31 . 19— GD rana, m. 
ranoibya, to both contending parties, 31.3 47.6 51.9,— DD, ib. 
ranoibyo, 43.12,— DP ib. 

ranyo-skeretlni, fortune-bringing, 44.6 47.3 50.2,— AS -tay. 
raocae, the lights, 50.10; raoeaesca, 44.5,— AP raocali, n. 
raocelbis, with the lights, 30.1 31.7,— IsP ib. 
raosta, it lamented, 29.9,— raod. 
rapante, for support, 34.4,— DS PrP rap. 
rapanto, 28.2, of support,— GS ib. 
rapen, they may support, 51.18,— rap. 
raresho, apostate, 49.2,— NS -slia, adj. with ablative. 
rares/zyan, that they may apostacize, 32.11,— Pr29 rah. 



rares/zyeinti GATHIC DICTIONARY— 56 roithwen 

ram/zyeintl, they have apostatized, 47.4,— rah. 

rasho, the harm, BO. 11,— AS rashah, n. 

rashay e/z^he, to injure, 49.3 51.9,— inf. rash. 

rashna, with an abservance, command, 46.5, — IsS razan, n. 

raslmam, an observance, command, 34.12, — AS ib. 

rasti, he belongs to, 53.9,— 3SP A rath. 

ratam, oblation, service, 33.14 43.9,— AS ratay, adj. 

rat ay o, serviceablenesses, 33.7, — NP ib, 

rathemo, belonging to, 44.17, NS; 53.6 NP;— -a, adj. 

ratois, of serviceableness, 29-11,— GS -tay, adj. 

ratum, judge, judgment, 31.2 44.16 51.5,— AS ratav, m. 

ratus, judge, 29.2,6— NS ib. 

rattis, judgments, 33.1 43.6,— AP ib. 

rayo, riches, 43.1,— AP (B, GS) ray, m. 

razare, command, decree, 34.12,— NS razar, n. 

razishta, the most right, 33.1,— AP erezav. sup. 

remem, cruelty, 48.7, AS; remo, 29.1, NS;— rema, m. Belongs 

with rama. 
roithwen, to saturate, fill, 31.7,— inf.? 



sadra(ctf ) GA THIC DICTI0NARY-5S sastaro 



S 

sadra(ci/), pain, grief, torment, 34.7 43.11 45.7,— AP -ra, n. 

sahrt, he may teach, 50,6,— sah. 

sa/zyaf, he may pronounce, 44.19,— sah. 

sa/zvare, plans, 29.4— AP -var, n. 

sa/zvenl, I teach, 53.5— sah; or AP sa/zvan, n. 

saocayaz", he may burn, 32.14,— saok. 

saos/zyanY, helper, savior, PfP sav; in sing, of Zarathushtra, in 

plur. of his helpers. See 

saos/zyantam, GP 34.12 46.3. 

saos/zyaiito, GS 45.11. 

saos/zyaiito, NAP 48.12 53.2. 

saos/zyas, NS 48.9. 
sare, to commune, 49.3,— inf. sar, which forms 

saredanae, !43.14, scorner, B; princely chief, M; society-giving 
church-organizing — AP -na, adj. 

saredyayae, companions, 33.9, GDu. -ya, m. 

sareja, helper, 29.3— NS saregan, m. 

sarem, 49.8,9; sarem, 53.3, 'united society, association, commun- 
ion,-AS sar, /. (B, GP 49.9). 

saremno, being in communion with, 32.2,— PfP NS -na, adj. 

sarmte, to him who is communing with, 51.3 — PrP DS. 

saro, associations, 31.21— AP sar, / (B, GS). 

saroi, to commune, 44.17,— inf. 

sarshta, he communes, 49.5. 
sas, the effecting, doing, 43.11 46.19— sand, NSPrP or 2Ss-AorA 
sashatha, you have familiarized yourselves, 30.11— sak. 
sas/zdica, they may learn, 53.1,— sak. 

sasnae(sca), teachings, commands, 29.8 31.18 49.9,— AP -na,/. 
sasnanam, of teachings, 48.3,— GP ib. 
sasnaya, with the teaching, 29.7,—IsS. 
stfsta, you procure, 29.1,— 2P s-AorA sand, 
sastaro, the princes, 46.1,— NP -tar, m. 



saste GATHIC DICTIONARY-^ Sgraosho 

saste, in the consummation, BO. 8 46.12,— sasta, n. 

sastl, he is teaching, 48.3,— sah. 

sastis, teacher, 32.9 45.1,— adj. in comp. NS -tay. 

sastrai, to fulfil, consummate, 46.3,— sand. 

sastti, may he teach, 45.6,— sah, sastl, 

sava, the profits, 44.12 45.7,— AP sava, /. 

savaca, the profits, 30.11,— NS/, ib. 

savais, with profits, 48.1 51.15, — IsP ib. 

sava/zho, of profit, 43.3,— GS savali, n. 

sava/zho, the profits, 51.2,— AP ib. 

sava/zham, of profits, 28.9,— GP ib. 

savayo, to procure profit for, 51.9, — inf. sav. 

savoi, in the place of profit, 43.12,— LS sava, /. (B, AD/.) 

savo, a profit, 34.3 51.20,— NS savah, n. 

sazdum, to be opposed, 31.18,— sa. 

sazdyai, to fulfil, 30.2 51.16— sand. 

scantu. they strive, 53.2,— hak. 

senda, they effect, 51.14,— sand. 

sgngha, with the teaching, 44.16,— IsS sengha, m. 

sengha, teachings, 45.2,— NP ib. 

senghae/zho, teachings, 48.3,— AP ib. 

senghahya, of the teaching, 43.14 44.14 48.12,— GS ib. 

smghais, with the teachings, 46.3 51.14, — IsP ib, 

senghaite, he declares. 32.7,— M sail. 

senghamahi, let us formulate, 31.1, — ib. 

senghanais, with the teachings, 32.9,— IsP senghana, m. 

sgnghani, I declare, 46.17,— sah. 

senghasca, the teachings, 31.11,— NP sengha, m. 

senglio, the teaching, 32.6 51.14,— NS ib. 

senghus, through the teachings, 34.7, — IsP senghav, m. 

sen/zlie, in the teaching, 51.7, — LS sengha, m. 

seraosha, with obedience, hearing, or Sraosha, 46.17,— IsS -a, m. 

seraoshane, I will hear, 50.4,— srav. 

Seraoshem, Sraosha, 28.5 33.5,14 45.5,— AS -sha, m. 

Seraosho, Sraosha, 43.12 44.16,— NS ib. 



sevishtai GATHIC DICTIONARY- 60 spasya 

smshtai, for the strongest, 28.5,— DS -a, sup. sura. 

sevlshto, strongest, BB. 11,— NS ib. 

shaetl, he dwells, 33.5 (43.3); shaeitl, 46.16,— -3SPA shay. 

shoithrahya, of the clan, 31.16 46.4, — GS shoithra, n. 

shoithrem, the clan, 31.18, AS ib. 

s/zyaomam, of the deeds, 32.3— GP s/zyaoman, n. 

s/zyaothana, deed, NS/, 45.4. 

na, with deed, IsS 31.22 34.1,14 48.4 51.21. 

na, deeds, NP 45.2. 

na, deeds, AP 28.1 31.11 33.1 34.2,9,10,15 43.5 44.10 47.1,2 53.1. 

naeshu, LP 31.8. 

■ nahya, GS 33.14 45.8. 

nai, DS, 34.5. 

nais, IsP 30.5 31.20,21 34.8 43.6,16 44.6 45.5 464,7,8,11,15 47.5 48.5,12 50.9 

51.1,3,5,13,14,19 53.2. 

nam, GP 28.4 48.8. 

nasca, NP 31.6. 

nai, AblS 32.12. 

■ nem, AS 32.5. 

neng, AP 49.11 {adj.) 

noi, LS 30.3^46.9. 

shyas, those dwelling, 44.9 (47.5),— NS PrP shay. 

s/zyato, he rejoices, 51.8,— s/zya. 

s/zyavai, to treat, move, 33.8 — inf. shav. 

s/zyeitibyo, to those rejoicing in, 5B. 8,— s/zya. 

sinani, destruction, 44.14,— AS sina, /. 

sisha, do thou reveal, teach, 28.11 34.12,— sa/z- 

sishoiz*, he would reveal, teach, 43.3 — ib. 

sizdyamna, they are driven back, 32.4— NP adj PfPM slzdya. 

skdido, a break, 30.10,— NS -da, m. 

snaithisha, with the weapon, 31.18,— IsS -ish, n. 

spada, both armies, 44.15,— ND -da, m. 

spanyae, the holier, 45.2 —NS -yah, comp. spmta. 

spashutlia, you discover, spy, 53.6,— 2PP A spas. 

spasya, I discover, look on, 44.11,— ib. 



spathrahya, GA THIC DICTIONARY— 6 1 s reYim 

spathrahya, of success, 30.10— GS -thra, n. 

spen.ca, fortune, success, 45.9,— AP -spa, n. 

spmishta, through the most bountiful, 33.12 43.2 51.7 53.3— IsS -ta, 
sup. spenta. 
spenishtahya, GS 47.2. 
spmishto, AS/2, 30.5 43.16. 

spenta, bountiful, VS 33.13,— ta, adj. 

ta, IsS 43.6 44.7 45.6,11 47.1,5,6. 

ta, NS/. 51.4,11. 

tahya, GS 28.1 34.2. 

torn, AS/, 32.2 34.9,10 49.2. 

taf, AblS 47.4. 

tem, AS/72. 43.4,5,7,9,11,13,15 46.9. 

-to, NS 43.3 44.2 47.3 48.3,7 51.16,21. 

spmto.temo, more bountiful, 45.5,— NS -ma. 

spenvaf, he promotes, 51.21 spa. 

sp6Teda(ni), with zeal, down, 53,4,— spered, /, or I will emu- 
late, verb. 

Spitama, tribe or family of Zarathushtra, 'whit-ing'? 29.8 46 1315 

51.11,12,19 53.1,2,3. 
sraota, hear! 30.2 33.11 45.1,— srav, which forms 

sraotu, 45.6,9 49.7,9, Imp. 

sravl, 32.7,8 45.10 53.1, is heard, recognized,— PrP pass. 

sravayaema, we may cause to be heard, 49.6 caus. 

a-srudum, heard badly, 32.3, augm. pass. 

sruidyai, to hear, 34.12 45.5 (46.13) inf. 

sruye, to be heard, 33.7 inf. 

a-srvatem, both of them heard, 30.3,— 3D Augm. 
sravae, words, 28.10,— NP -vah, n. 

sravae, AP 32.9,10; -vaesca, 34.15. 

sravahl, LS 30.10. 

srava/2ha, IsS 32.12. 
sravahyeitl^ to become heard, notorious, 32.6, srav, inf. 
sravaye/2£-he, to cause to be heard, proclaim, 29.8— ib. 
sve\ua, hearing, 28.7,— AS -vay, /. 



srnidyai GATHIC DICTIONARY— 62 syozdum 

sruidyai, to hear, 34.12 45.5 46.13,— srav. 

sta, you are, 32.3 34.6. — Pr ah. 

stfierih&t, they stood, 50.4,— 3P s-AorA sta, axshtaf 3P 51.4. 

staomya, praisings, 33.8, — AP/z -ya, adj. 

staotaca, praising, 80.1,— NP -ta, adj. 

staotais, with praises, 45.8 49.12,— IsP -ta, m, stav* 

staota, praiser, 50.11,— NS -tar, m 9 late word. 

staremca, star, 44.3,— AS star, m. 

staumi, I praise, 43.8,— stav, which forms 

stavas, praising, NS PrP, 34.6 45.6 50.4,(9). 
sting, places, 50.2,— AP stay, /, a-stis, 43.3. 
Stoi, to be, 31.8 33.9 34.4 45.10 46.16 49.2 50.2,6; LS stay, 
stutam, praising, praying, 28.9 34.2,— AS adj. 
stuto, praising, praying, 34.12,15 41. L — AP ib. 
stica, with sight, 30.2,— IsS -ca, adj. 
stiidyai, to be useful to, 44.2 49.3,— inf. sav. 
suxra, with red (fire), 31.19 51.9,— IsS -ra, adj. 
suye, to profit, 49.9,— inf. sav. 
syascrt, 32.16, ? sa, it is teaching, ? 
syazdaf, he goes backwards, he shuns, 34.9,— syazda. 
syozdum, let it be opposed, 48.7,— s-Aor sa. 



ta GATHIC DICTIONARY— 64 temaesca 



T 



ta, this, IsS;P; 30.1,3,4,10 31.1,5,14 32.5,9 33.6,8 34.15 43.4 44.8 45.7 46.8,9 47.3,5,6 

49.3 51.2,5,10,12,13,15,22. 
ta-ca, 34.10 45.7 47.5; ta-Ctf, 31.5 44.3 46.19. 
tae, these, NAVDu 31.14. 
tae-cl/, these certain, 32.11,— NP. 
taebyaca, to both these, 51.2. 
taeibyo, to or from these, 34.1 44.18. 
taibyo, ib. 30.8 44.6 53.3. 
tais, thus, 34.11 44.7. 

tais(ca), with these, IsP 30.11 32.6 34.8 43.14 46.10,15,16 49-5 50.9- 
tam, this, AS,GP 28.7 44.10 46.7 48-5 49.6 51.16,18. 
taimm, body, 33.10,— AS taxm, /, tanns, n, whence 

tanushica, about the body, 43.8,— LS. 

tanuye, for his own body, personally, 30.2,— DS. - 

tanvasclf, of his body, 33.14,— GS. 

tanran, body, 46.8,— AS. 
tare-maitim, 'thinking beyond', arrogance,— 33.4,— AS -tay, /. 
Contrariness, as special opponent of gentle Ar-maiti, Y.60.5. 

tare- many anta, those scorning, 45.11,— NP PrP man. 

tare-masta, those scorned, 45.11,— APPfP man. 
tasha (geus), the Shaper of the Cattle, 29.2 31.9 46.9,— NS -shan, m 
tashaf, shaped, 29.1,7— tash. 

tasho (gam), thou didst shape the Cattle, 31.11 44.6 51.7,— ib. 

tasht, shaped, 44.7,-PfP, 

taslito, he was shaped, 49.9. 
taf, that, 31.3,5 32-16 34.6,14 43.1,10,11 44.1-19 46.2,5,9,18 49.7,8,10 51.1,18,19,20 53.5,9. 
tatasha, I shaped, 29.6,— Perf. tash. 
taurvayama, we may overcome, 28.6,— tar. 
tava(ca), I am able, 28.4 43.14 50.11 51.18 53.9, -tav. 
taxmem.ca, heroism, 43.4,— AS -ma, adj. 
taya, furtive, 31.13— NP/?, -ya, adj, 
Um, therefore, this, 29.7 31.20 33.9 34.7,13 43.13 45.8,9,10 46.13 51.21 53.4,7. 
temaesca, darknesses, 44.5,— AP temah, n. 



temaftho GATHIC DICTIONARY— Q5 tvem 

tema/zho, darkness, 31.20,— NP ib. 

temca-tu, do thou this, 53.3. 

ting, those, AP 32.1 44.11,13 40-4,14. 
tevisca, violence, 29.1,— NS tevish, n. 
tevlshi, vitality, 34.11 51.7,— ND -shi, /. 

, through vitality, 45.10, — IsS ib. 

tevlshlm, vitality, 33.12 43.1 48.6— AS ib. 

thraoshta, you mature, 34.3; it matures, 46.7,— tliraosh. 

thrata, protector, 50.1,— NS -tar, m. 

thrayodyai, to protect, 34.5,— inf. tlira. 

thrazdum, protect! 34.7,— s-Aor ib. 

thwa, thee, thy, 28.5,7,11 43.4-15 44.3-19 46.1,3,9 49.8 51.4,9 53.3. 

thwahmai, from thy, 28.11 43.9 46.7 47.5. 

thahml, in thy, LS 32.6,8 33.10 34.10 43.4,13 48.4,7 49.5,8,10. 

thwahu, in thy, LP 43.7. 

thwahya, of thy, GS 31.3 32.13 34.8,9 43.4,6 44.14 48.12. 

thwa/zyae, of thy, GS 48.8. 

thwam, thee, AS 29.10. 

thwarozdtmi, did you fashion, create, 29.1, — s-Aor thwares. 

thwafca, thee, thy,— AS/2 33.4 44.3 50.1. 

thwavfls, like thee, 31.16 43.3 44.1,9 48.3,8,— NS PrP thwavan/. 

thwaxsha/zha, through zealous, 33.3 46.12, IsS -shah, n. 

thwaxsho, zeal, 29.2,— AP ib. 
thwe, thy, 31.9— NS. 
thwisra, shining, 31.13,— AP -ra, adj. 
thwoi (asti), (is) to bless, 34.11, — inf. B. Doubtful. 
thwoi, thy, NP 31.9 32.1 34.11 44.11 48.8. 
thworeshta, creator, 29.6,— NS -tar, m. 
/kaeshai, to the false teacher, 49.3,— DS -sha, m. 

/kaesho, the false teacher, 49.2, — NS ib. 
toi, to or of thee, thy, 29.2 30.7 32.15 33.2 46.2,9 48.1,8,12 49.4,11 51.8 53.9. 

Also 30.9 33.6,9 43.10.15. 
tu, but, 46.10,16; thou, 28.6,7 32.7 49-7 51.3. 
Turahya, of the Tura tribe, 46.12,— GS -ra, m. 
Tushna-maitis, silent thought, or devotion, 43.15,— -NS -tay, /. 
tvem, emphatic conjunction, thee ? 28.11 46.19 47.3 48.2. 



ube GATHIC DICTIONARY— 67 urvazishtam 



U 

ube, for both, 34.11,— DS uba. 

ufyaca, I am lauding, 43.8,— vaf. 

ufyani, I will sing hymns, 28.3,— ib. 

ngrefig, strong, 50.7,— AP ugra adj. 

uitl, thus, 45.2. 

upa, in, into, up, 45.5 53.8. 

urtidoyata, they have caused to lament, 44.20, — raod. 

urunasca, the souls, 49.10,— AP urvan, m. 

urupayeiiiti, they practice deceit, 48.10,— same as diwzaidyai. 

ururaost, he refused, 51.12,— 3SPrPfA raod. 

urushaeibyo, for the hungry, 29.7,— DP -sha, adj, /zvarethra. 

urvada/zha, the joys, 43.2,-— AP -dah, n. 

urvaidyae, (I, the) more joyful, 34.6,— NS -dyah, adj. 

urvaese, at the crisis, turn, change, 43.5,6 51.6,— LS -sa, m. 

urva, soul, 34.2 44.8 45.7 46.11 50.1 51.13,-— NS urvan, m, whence 

urvane, DS 31.2. 

urvanem, AS 28.4. 

urvono, NAP 33.9 45.2 49.11. 
uruarae(sca), plants, 44.4 48.6 51.7,— AP -ra, /. 
urvashaf, he is encouraged, 44.8,— see urvaxsha/. 
urvata, commands, 30.11 31.1,— AP -ta, n. 

urvatahya, GS 34.8. 

urvatais, IsP 81.1 44.15. 

urvatem, AS 31.3. 
urvatha, friendly, 51.14,— NP -tha, adj. 

urvatho, a friend, 31.21 44.2 45.11 46.14 50.6 51.11,— NS ib. 
urvatois, of a vow, 46.5,— GS -tay,/. 
urvaxshaf, it is rejoicing, 34.13,— ASn PrPart. 
urvaxs-uxti, with cries of joy, 32.12,— IsS -tay, /, 
urvaza, bliss, 30.1,— NS,AP -za, /. 
urvazema, bliss, 32.1, IsS,AP -zeman, n. 
urvazishtam, most blissful, 49.8,— AS -ta, adj. $upe4L 



lis GATHIC DICTIONARY— 68 uzemem 

us, up, out! 33.12 46.11. 

usemahl, we wish, 34.4,— vas. 

usen, in his wish, 44.10 45.9,— LS [usan, n. 

ushae, dawn, 44.5,— NS ushah, /. 

usheuru, 34.7; M, in wide mental light? sophistries, IsS. 

ushta, desired, beloved, decided, success! 30.11 33.10 43.1 40.16 51.8,16, 

_ 2PPrA and PfP vas. 
ushtana, by living, 43.16,— IsS -na, /. whence 

ushtanai, for life, DS 34.14. 

ushtanem, life, AS 31.11 33.14. 
ushtis, will, 48.4— NS -tay, /. 
ushtremca, a camel, 44.18,— AS -ra, m. 
ushuruye, ? 32.16 wide light? DS. 
us/zyai, to proclaim, 43.15. 

Usixs(ca), an opponent of Zarathushtra, 44.20, — NS. 
ustanais (zastais), with stretched-out, 29.5,— IsP PfP us, tan. 
ustana-zasto, with outstretched hands, 28.1 50.8, — NS -a, adj. 
usvahi, we desire, 46.16,— vas. 

usya/, he desires, 50.2,— ib. 
utayuitl, enduringness, AS/z 33.8 ; IsS 43.1 ; ADu 34.11 45.10 

51.7 — -tay, /, whence 

utayuitim, AS 48.6. 

utayuitls, AP 30.7. 

utayuta, 45.7, LS. 
uxflfa, through utterance, 32.9 44.19, —IsS uxtfa, adj, whence 

uxtfa, NP 45.2. 

uxtfa, AP 43.5 44.8 51.20 53.1. 

uxtfa/zyaca, GS 33.14 45.8. 

uxtfais, IsP, 28.6 43.11 46.14 47.2 51.3,21 53.2. 
uxsha, a bull, 50.10,— NS uxshan, m. 

uxshano, the bulls, 46.3,— NP ib. 
uxshya, thou causest to grow, 33.10,— vaxsh, whence 

uxshyeitl, to grow, 44.3,— inf. 

uxshyo, thou causest to grow, 31.7. 
uz-areshva, arise up! 33.12,— imp. ar. 
uzemem, reverence, 44.7,— AS -ma, adj. 



uzemohi GA THIC DICTIONARY— m uz-uithyoi 

uzemohi, we consider, regard, 46.9, — 1PPA aoz. 
uz-ere(i)dyai, to rise up, 48.12,14,— inf. ar. 
uz-jen, he may go up, 46.12,— 3SPr A gam. 
uz-uithyoi, to protect,, 46.5,— inf. av. 



va GATHIC DICTIONARY-! \ vahme 



va, or, frequent 51.11, you? 

vacae, words, speeches, 31.1 33.8 49.7,— AP vak, m,f. 

vacahica,_word, 30.3,— LS vacah, n. whence 

Vaca/zha, IsS 31.22 32.5 33.2 34.1 47.1 48.4. 

vaca/zham, GP, 31.19, — uxtfai as inf 'to speak truth of the 
words of his tongue. ' 

vaca/zho, AP 49.11. 

vace, AS, 45.5. 
vacem, AS 29.9 31.12 50.6— vak, m.f. 
vaci, it is said, 43.13— vak, verb. 
vaco, NP 31.20 —vacah, n. 
vaco, AP 53.7,— ib. 

vadare, the weapon, 32.10,— AS -dar, n. 
vadayoif, may repel, 29.2 — vadaya. 
vademno, counselling, 53.5,— NS adj. to vadati, he speaks, 
vae, you, NAP 28.2,9 31.2 32.1,3,5 43.13 49.6 50.4,8,9. 

vaeda, he knows, 28.10 31.2 34.7 45.4 46.2 48.9 vaed. 

vaedem, as provider, 29.10 32.11— AS -da, m. 

vaedemno, knower, expert, 28.5 31.22 43.14 48.3 51.19.— NS PfP vaed. 

vaedena, knowing, 34.7,— NP adj. 

vaedishto, most knowing, 32.7 46.19— NS. 

vaedodum, is to be known, 53.5 —vaed, whence 

vaedyai, inf, to know, 44.8. 
vaem, we, 30.9, NP. 
vaenahi,_thou seeest, 31.13— vaena. 
vaena/zhe, to see, 32.10,— inf. ib. 
vaepyo, a pederast, ? 51.12— NS -ya, adj. 
vaesho, place of decay 53.9— AS -shah, n. 
vafiis, sayings, decrees, 29.6; vafas, 48.9 ,— AP vafkv, m. 
vahishta, best, frequent. 28.7,8,9 30.2,4 31.1,4,6,7 32.6,11,12,16 33.3,6,7,9 34.15 

43.2,11,15 44.2,10 45,4,5,6 46.6,10,18 47.1,2,5 48.3,5 49.9,10 50.1,4 51.1,4,22 53.1. 
vahme, praying praise, adoring, 34.2 45.6 ,— LS -ma, adj, 



vahmahya GATHIC DICTIONARY- -72 vauroimaidi 

vahmahya, of praying, praises, adoring, 50.7,— GS -ma, whence 

vahmai, DS 46.10,17 50.10 51.2 53.2. 

vahmem, AS 48.1. 

vahmeiig, AP 45.8. 
vahyo, better, 30.3 31.2,5 43.3 48.4 51.6,19 53.9. 
vaintya, supplicatory, 28.10,— NP -ya, adj. 
vairlm, at choice, 34.14 51.1, — AS as adv. 
vairyae, 'choice,' valuable, 48.13,— GS -ya, adj. 
vanaema, we may overcome, 31.4,— van. 
vananam, victory, 44.15,— AS -na, /, 
va/zhau, good, 30.10 31.19 33.2 47.6 49.8, IsS NAP va/zhav, whence 

va/zhaove, DS 43.5. 

vanheUS, GS, see 28.1,7,8,10 30. 1,10 31.10 33.3,5,13,14 34.7,9,10,11,12,13,14 43.1,2,3,4 
44.4,13 45.4,5,8,9 46.2,14,16 47.2 48.3,6-9,11 49.3 50.8,9 51.3,6,11,16 53.5. 

va/zhuya, IsS/, 33.12 51.10. 

va/zhuyai, DS 53.4. 

va/zhus, AP 34.2. See vohu, va/zuhl. 
vaiita, with praise, 51.22, — IsS -ta, m. 
va/zuhl, good, /, all cases: 32.2 43.5 48.2,5 49.1 51.10,17,18,21 53.1,4. 
vaoca, say, speak, 31.3,5 34.15 44.1-19 48.2,— vak, also 
vaocaca, 45.3 ib. 
vaoca/zhe, to proclaim, 28.11,— z/z/.* vak. 

vaocaf, he speaks, 29.6 34.10 45.3; vaoca/, 31.6. 
vaorazatha, you have rejoiced, 50.5— 2PPfAurvaz. 
vaoxema, through onr preaching, 34.5,— IsS -ma, from vak. 
var, a, to choose, wnence 

varata, 3PPrM 30.5 32.12. 

varemaidi, lPPrM 32.2. 

vauroimaidi, 28.5? 

verenata, 3P, 30.6. 

verene, 46.3. 

verdite, 3SPM 43.16 51.18. 

vermvaite, 3DPM 31.17. 
var, b, to convert, whence 

vauraite, 47.6. 

vauraya, 1SOM 31.3. 

vauroimaidi, 28.5. 



varani GATHIC DICTIONARY— 73 vastravaiti 

var, c, general choosing, whence 

varani, ISP 53. 4. 

fra-vareta, 31.10. 
varai, for the will, 33.2 51.6,— DS vara, n. 
varecae, help, 32.14,— AS/z -cah, n. 
varedaitl, she prospers, 28.3,— vared, whence 

varedayaeta, they may increase, acquire, 50.3. 

vareden, they increase, 49.4. 

varedemam, to increase, 46.16. 
varan, the will, 46.18,— AS vara, n. 
varaiai, for conviction, manner of life, 49.3,— DS -na, m. 

vareneiig, 31.11 48.4,— AP. 
vareshaite, they have been performed, 29.4 33.1 — 3PAor varez: 

vareshaiti, he works, 33.2 46.19. 

varesha, I may have done, 50.10. 

vareshane, I may work, effect, 51.1. 

vareshentl, they practice, 45.3. 

varezayaiito, of the working, 45.4, GS PrP. 
vas, overcoming, 49.4,— NS van/, PrP van. 
vasae, the chooser, 31.11, — NS -ah, m. 
vasase, arbitrary, powerful, 43.8,— in comp. from vase, 
vasa/, he wills, 294— vas. 
vase, at will, arbitrarily, 43.1 50.9 53.9,— adv, see vaso. 
vase-itoisca, of freedom, 53.9,— GS itay, /, (going). 
vaseml, I wished, 29.9 43.1 44.3,— vas. 

vashi, thou wishest, 34.12 43.9 44.16. 

vashtl, he wishes, 29.8 46.14. 
vas/zyete, it was announced, 44.11,— vas/z. 
vasna, through or with will, 34.15 46.19 50 11,— IsS -na, ttz. 
vaso, at will, 31.19 32.15,— adv. see vase, 
vasta, shepherd, 29.1,— NS -tar, m. 
vaste, to clothe oneself in, 30., 5— vah. 
vastra, with the pasture, 29.2 32.10,— IsS -tra, n. 

vastrai, DS 47.3. 

vastra/, verb? or AblS 33.4 51.14. 
vastravaiti, with a pastoral realm, 48.11,— IsS /PrP. -van/. 



vastravaitim GATHIC DICTIONARY- 74 vgrente 

vastravaitim, a pastoral realm, 50.2 AS ib. 
vastre, in a pasture, 38. 3, — LS -tra, n, whence 

vastrem, a pasture, 44.20,— AS ib. 
vastrlm, the pastoral man, 31.10,— AS vastrya. whence 

vastrya, AP 29.1 33.6. 

vastryai, DS 29.6. 

vastrya?, AblS 31.9. 

vastryaeibyo, DP 53.4. 

vastryehya, GS 31.15. 

vastryo, NS 51.5. 
vatai, to a wind, 44.4,— DS vata, m. 
vaunus, supplicating, 48.8,— Part. van. 
vauraite, 47.6; vauraya, 31.3; vauroimaidl, 28.5;— see var. 
vaverezoi, to perform, 29.4,—//?/. varez. 
vaxetfrahya, ofasppeech, 29.8,— GS -tfra, n. 
vaxs, it may grow, 44.17,— vaxs, to grow. 

vaxshaf, it may grow, 31.6 48.1,6. 

vaxshente, for growing, are becoming known, 32.4, DS PrP. 
vaxshya, I will utter, 30.1 46.15 51.8,— F vak. 
vaxsht, caused to grow. 34.11. 
vayoi, woe! 53.7. 

vayti-beralubyo, crying woe, 53.6 DP heret, adj. 
vaza, both driven, 51.12,— NDu -za, adj. 
vazda/zha, enduring, 49.10,— IsS -dali, adj. 
vazdreng, promotive, 46.4,— AP -dra, adj. 
vazdvare, enduringness, 31.21, — AS -dar, n. 
vazishto, most prospering, 31.22,— NS -ta, adj. 
vazyamnabyo, to those who are being driven, (in marriage), 

53.5— DP PfP vaz. 
ye, conjunction, indeed, 45.3 49.12 51.15 53.4,5,7. 
Yenghsit, he may overcome, 48.2,— van. 

venTzhaitl, he shall overcome, 48.1, ib. 
vereda, with the increase, 31.4,— IsS vered, /. or from var? 
veraiata, that they should choose, 30.6,— var. 

veraie, I may choose, 46.3. 

yevefite, he may choose, 43.16 51.18, 



vergnvaite GATHIC DICTIONARY- -75 vidush e 

verenvaite, they both choose, 31.17,— 3DPM. 
verethran-ja, 'come with victory/ victoriously, 44.16,— NS gan. 
verezdais, with increasing, 46.3 — IsP PfPA varez. 
veveienem, group of laborers, 32.1 —AS -na, n. 
verezenyo, a laborer, 33.3,— NS -ya, adj. 
verezena/zyaca, of the group of laborers, 33.4— GS -na, n. 
Yerezme, LS 34.14. 
vemenyae, GS/, -ya, adj 45.9. 
verezena, NP 46.1. 
verezenai, DS 49.7. 
verezyaf, he works, 47.2,— varez. 
verezyatam, agriculture, 48.5,— AS -ata, /. 
verezyo, activities, 30.5,— AP -zyah, n. 
verezyeidyai, to work, act, 33.6 43.11— inf. varez. 
v^sta, 46.17, ? M, with recognized; B, of your; ve-sta, will 

have stood for you. 
vl, out, 43.12. 

vl-cayatha, he may sift out, 46.15— kay, whence 
vi-cidyai, to sift out, 31.5 49.6, inf. 
vl-cinao/, he may sift, 46.17. 
vlciro, he who is sifting, 29.4 46.5— NS -ra, adj. 
vl-cithahya, of the sifting, 30.2,— GS -tha, n. 
vl-cithem, 46.18— AS ib. 
vl-cithoi, in the sifting, 32.8, — LS ib. 
vida, thou?fore-knowest, 49.1,— vaed. 
vldaitl, he distributes, 51.6,— da. 
vldaitlm, a distribution, 47.6,— AS datay,/. 
vidam, it shall be distributed, 32.6— 3SIM vl-da. 
vi&as, distributing, 33.3,— NS PrP ib. 
vlda/,^ he may distribute, acquire, 51.5; vldai, 53.4. 
vldata, in a distribution, 31.19, LS datay, /. 
vidayaf, he may distribute, 34.12 43.12. 
vidlshemiiais, with the distributers, 51.1,— IsP PfP. 
vido, partaking in, 51.18,— NP vld, adj. 
vidus, who knows, 28.4 45.8,— NS PfP -av, vaed. 
vidushe, for the knower, expert, 30.1 31.17 51.8 DS. 



vidusho GATHIC DICTIONARY— 76 voura-cashane 

vidusho, oftheknower, expert, 34.9, GS. 
vlduye, to comprehend, 29.3 81.5 44.3, inf.— vaed. 
Vldvae, the knower, expert, 29.6 31.0,12,17,19 32.6 34.10,-44.19 45.3 48.2,3. 
vi-dvaesham, of opponents of enemies, 34.11,— GP -shah, adj. 
vldvanoi, to know, 31.3,— inf. vaed. 
vidyai, he would (like to) know, 48.9,— ib. 
vl-jemya/, she will extend, 44.11, — gam. 
vl-merdicaite, they would destroy, 31.1,— 3PPM marek. 
vinasti, they can find, 31.15,— vaed, to find. 
vi-nenasa, I will cause to disappear, 32.15, — lPf nas. 
vlraafca, 'hands,' serfs, men, 31.15,— GD -ra, m. 

vlraig, AP 45.9. 
visen, they would reduce, 31.18,— vaes, whence, 

vismta, they 'reduce, raise, 32.14, 3PPrM. 

vlsdite, they will gain, 48.10, 3P s-AorKM. 
Vispa, all; all cases: 28.1,8 31.2,3,13 33.5,10 34.2,3,5,6,10143.2,14 44.3,7,11 45.1,6 

46.10,11,19 49.3,5,8 51.20 53.4. 
vlspa-hishas, all-detecting, 45.4, — NS PrP. 
vista, known, 48.2,— NS/. PfP vaed. 

visto, knowingly, rightly, 29.6,8 50.1,— NAS ib. PfPass. 
Vlsht-aspa, chief of Magians, 28.7 46.14 51.16 53.2. 
vLdbyo, to villages, 53.8,— DP vis, /. 
vis/zyata, let him discriminate, 30.3,6,— vaes. 
vivapa/, he destroys, 32.10, — vap, to raise. 
Viva/zhusho, son of Vivahvant, 32. -8. NS. 
vl-varesho, thou shalt seek to gain, 45.8,— varesh. 
vi-veiighatu, you shall be happy, 53.5,— van. 
vl-viduye, to know, understand, 43.9,— inf. vaed. 
VOhu, good, 28.3-6,11 29.1,10,11 30.7,8 31.5,6,22 32.2 33.7,8,10-12 34.5,6,8,15 43.7,9,11, 

13,16 44.1,6,8,9,16 45.6,9,10 46.3,9,10,12,13,18 48.12 49.1,2,5,7,10,12 50.3,6,10,11 51.1,2,7,15,20, 

21 53.3,4. 
voista, thou knowest, 28.10 32.6 46.10,— s-Aor vaed. 

voividaitl, he learns to know, 30.8,— 3SK A. 
vofcdaf, he raises, 32.10,— vaes. 

voizdyai, to raise, 43.13, inf. 
vouru-cashane, wide-glancer, 33.13,— VS -nay, adj. 



voyathra GATHIC DICTIONARY— 11 vyanay a 

voyathra, hopes, 34.10,— AP -thra, n. 
vy.a.daresem, I shall behold, 45.8,— dam. 
Yyam, reward, distribution, 48.7,— AS vyam, /. 
vyanaya, with guidance, wisdom, 29.6 44.7,— IsS -na, /. 



xrafstra GATHIC DICTIONARY- 79 xshayehi 



X 

xrafstra, savages, 28.5 34.9; M, vermin-polluted; B, small 
beasts of prey;— AP -ra, n. 

xrafstrais, IsP, 34.5. 
xraoda/, shall terrify, 46.11,— xraod. 

xraodaiti, it shall tremble, 51.13,— 3SKA. 
xraosentam, let them cry up, 53.8,— xraos. 
xrao^dishteng, the firmest, hardest, 30.5,— AP -ta, adj. 
xratav, xrathwa, m, f, understanding, whence 

tae, LS 48.4. 

tavo, NP 45.2 46.3. 

teus, GS 32.4 34.14 43.6 46.18 49.6 50.6. 

thwa, IsS 31.7 48.3 53.3. 

tu, IsS 45.6 48.10. 

turn, AS 28.1 32.9. 

tus(ca), AP 31.11 32.14. 31.9 

xrunyai, from bloody deed, 46.5,— AblS -ya, n. 

xruneramca, bloodshed, 53.8,— AS -ra, /. 

xrurais, bloody, 48.11,— IsP -ra, adj. 

xsai, I will'teach, 28.4,— 1SKM xsa; see a.x$o, 46.2. 

xsha/zmene, to put up with, 29.9, inf. 

xshapa.ca, with the night, 44.5,— IsS -pa, /. 

xshathra, n, {m, 48.10,11) ruler, realm, kingdom, power, an Ahura. 

xshathrlm, a ruler, 29.9,— AS -thrya, m. 

xshaya.ea, O ruler, 28.7,— VS -ya, m. 

xshaya, I shall rule, 50.9,— xsha(y), whence 

yamneng, ruling, 32.15, AP PfP. 

yamno, he who is ruling, 31.19, NS ib. 

yaiitae, they who are ruling, 33.9, AP PrP. 

yanto, of ruling, 29.2, GS ib. 

yas, ruling, 32.16 43.1,10 46.5 51.5,17. 

yatha, thou rulest, 48.9. 

yehi, thou hast ruled; 44.15. 



xshayo GATHIC DICTIONARY— SO xshyo 

xshayo, to destroy, 32.5, inf. 

xshenta, xshmtam, let them rule, 48.5, xsha(y). 

xshma, with You, 43.11 50.5, IsS. 

xsmaibya(ca) to or from both You, 28.10 29.1 46.15 53.5. DADu 

xshmaka, through Your, 34.15 IsS. 

xshmakahya, of Your, 49.6 GS. 

xshmakai, for Your, 50.10, DS. 

xshmakam, of Your, 44.17 34.14 GP. 

xshmakem, Your, 46.18 51.2 AS. 
xshmaf, by, from ? You, 29.1 44.17 AblS? 
xshmavasu, among such as You, LP. 34.3. -van?. 

xshmavatam, of such as You, GP. 46.10. 

xshmavato, of One like You, 33.8 34.2 44.1 49.6 GS. 
xshnaoshai to satisfy, 46.1,— inf. xshnav, whence 

xshnaoshemno, I am satisfying, 46.18, — NS PfP. 

xshnaoshen, they satisfy, 30.5,— 3PK A. 

xshnaus, (he is) satisfying, 46.1,13 51.12, — s-Aor. 

xshnevlsha, I may satisfy, 28.1. 

xshnum, so as to satisfy, 48.12 53.2. 
xshnutem, satisfaction, 31.3,— AS xslmitf, /. 
xshusta, melted, liquid, 51.9, — IsS -ta, adj. 
xshvldemca, milk, liquid food, 29.7, — AS xshvld, m. 
xshyo, to destroy, 31.20,— see xshayo. 



ya GATHIC DICTIONARY— 82 yasca 



ya, who, frequent — IsS NAP, ya. 

ya-ca, above, 33.14 43.5 44.20 48.10 50.10. 

yada, when, as soon as, 30.8; as far as, 31.4,16 50.9. 

yae, yaesca, which, 31.14 33.10 34.3 43.4 44.5 46.8 53.1. 

yae-ea, 30.5 45.1 53.1; yae-clf, who, 48.3. 

yaeibyasca, to or from both of whom, 28.8 DAblD. 

yaeibyo, to or from whom, 28.3 44.11, DAblP. 

yae/zho, (before the great event) of the crisis, 30.2,— GS yah, n. 

yaesham, of whom, GP 32.7 49.4 51.3. 

yaeshu, in which, LP 33.5 34.8* 

yahi, in the crisis, 46.14 49.9,— LS yah, n. 

yahmai, to whom, DS 29.3 43.1 44.16 46.6. 

yahml, in which, LS 43.6. 

yais, as, 32.7 44.20. 

yais, with which, IsP 28.2,11 32-3,6,7,12 44.12,20 46.15 51.20. 

yais a, adverbial verb, in the manner which, 28.11. 

yam, a hold, 49.8,— AS yam, /. 

yam, pron. which, AS,GP 31.3 44.9 48.3 49.8 50.3 51.9,16,17 53.2. 

ya-nae, which us ? 50.5. 

yanais, with benefactions, 28.9, — IsP -na, m. 

y&oget, he joins, 44.4,— 3SPrA yaog, whence 

yaoja, I join, 50.7. 

yaojante, for the meeting, 30.10,— DS or LS/. PrP. 
yaos, I will sanctify, 44.9, — yaozda. 
yaos, age, final conclusion, concessive, 46.18, — NS yav, n. 
yaos— dane, I will perfect, 449,— yaozda. 
yaozdae, thou who perfectest, 48.5,— NS yaozdah, adj. 
yasa, I will entreat, 28.1,8 49.8 51.21,— yas, whence 

yasas, entreating, 49.12,— NS PrP. 

yasa£, he entreats, 32.1. 
yasca, which, AP, 32.3,10 46.10 51.6. 



yasna GATHIC DICTIONARY— S3 yezi 

yasna, hymns, 34.1,— NP -na, m. whence 

yasnahya, GS 34.12. 

yasnais, IsP 45.10 50.9. 

yasnasca, AP 53.2. 

yasnem, AS 33.8. 
yas-ta, whoever, 31.7 45.11. 
yas-ta/, he who, 44.13. 
yas-te, I who,? 33.5 43.16. 
yas-tem, whoever, 46.4,6. 
yaf, since, 32.4. 

yatha, how, as that, 29.4 30.4,7 31.2,14-16 33.1 34.5,6 44.1,18 45.3 46.9 48.9 49.6 51.5. 
yathais, for yatha-ais, 33.1, in accordance with these, 
yathana, such as, 31.22 43.10. 
yathra, where, 30.9 31.11,12 46.11,16,17 53.7. 
yaus, of an age, ever, 43.13,— GS yav, n. whence, 

yava, forever, 29.9 49.1— IsS. 

yavaetaite, in perpetuity, 28.11,— LS/. -ta/. /. 

yavaf, as far as, as much, 28.4 34.9 43.8,9 50.11 53.7. 

yave, for ever, 28.8, DS. 

yavoi, for ever, 46.11 49.8 53.1,4— LS. 
yayae, of which, 33.9 45.2 46.7— Du;P. 
yazai, I will worship, 33.4 50.4 51.22,— yaz, whence 

yazaite, he worships, 32.3. 

yazemnae/zho, being worshipped, 51.20,— NP PfP. 

yazemnasca, adorations, 34.6,— AP ib. 
ye, who, frequent 
ye-ca, and who, 30.1 51.2. 

yehya, of which, GS 31.4,5 32.16 33.1 34.2,13 43.6 45.6,7 48.7,9 51.13,22. 
Jem, which, AS 28.8 29.9 34.13 43.13 45.2,8. 
yema, twin, 30.3,— NDu -ma, adj. 
jeme, 53.6, is ye-me, who me. 
ymg, which, AP 28.10 32.5,15 43.3 46.4,11,16. 
yengs-tu, whom thou,? 46.14. 
yesne, hymns, 51.22,— NAP yasna, m, whence 

yesnyaca, hymns, 30.1,— AP. 
yezi, when, if, since, 31.2 32.6 34.6 44.6,15 48.1,9 53.1. 



yezim GATHIC DICTIONARY— 84 jnzem 

yezlm, when, 31.8. 

yezivi, when, 53.3. 

yim, which, 31.6, AS. 

Yimas-crt, a certain Yima, 32.8. 

yoi, who, frequent, 28.9 30.8,9,10 31.1 32.1,12 44.16,20 45.3,5,7,11 46.1,3 48.12 49.4 

51.3,22. 
yoithema, we would hasten, 28.9, — ya/, lPPf A. 
yujen, they join, accustom, 46.11 49.9,— yaog. 
yus, your, 32.3 46.15. 

yushmaibya, for both of You, 32.9,— IsDAblDu. 
ytishmakahya, of Your, 50.7,— GS; also 

yushmakai, for Your, 50.5 DS. 

yushmakem, Your, 34.5 AS. 
yushmar 4 , You, 34.7 AblS? AS/2? 

yushmavatam, of Such as You, 29.11, GP see xshmavan/. 
yus-ta, you that, 32.4. 

yuxta, let him be joined, 49.9,— IsS PfP yaog. 
ytizem, You, NP 28.9 29.10,11. 



zaemaca GATHIC DICTIONARY— %b zi 



Z 

zaemaca, through waking, 44.5,— IsS -man, n, 
za/zyaca, abandoned, 53.8,— NP za/*ya, adj. 
ztfmca, earth, 44.4 46.1,— AS zam, /. 
zaoshai, from the delight, 47.5,— AblS -sha, m, whence 

zaoshe, for the delight, 33.2,10— DS. 

zaosheiig, delights, 48.4,— AP. 
zaota, (as) priest, 33.6,— NS -tar, m. 
zaozaomi, I invoke, 43.10,— zav or zba. 
zaranaema, we would vex, 28.9,— zar. 
Zarath-ushtra, 'old camels, '? 28.6 29.8 33.14 43-0,16 46.13,14,19 49.12 50.6 

51.11,12,15 53.1,2,3. 
zaraz-dae, heart-given, 31.1,— NP da, adj. 
zaraz-daitis, heart-faith, 43.11,— NS day, /. 
zarem, purpose, effort, 44.17,— AS -ra, /. 
zasta, hand, m. all cases; 29.5 30.8 33.2 34.4 43.4 44.14 47.2 50.5,8. 
zastavaz*, 'handy,' energetic, 29.9,— AS/2 PrP. 
zasta-ishta, 'hand-wish'r laborious, token, 34.4 IsP; 50.5 IsS. 
zhaya, I invoke, 33.5 46.14 51.10,— 

zbayente, for invoking, 49.12, DS PrP. 
zaveiig, calls 28.3 29.3,— AP -van, m. 
zavo, strength, 33.12,— AP -vah, n. 
zazditi, they shall attain, 30.10, — Pr5 haz. 
zdl, be! 31.17,— imp. ah. 
zemo, of the earth, 51.12,— GS zam, /. 
zeredaca. with the heart, 31.12,— IsS zered, n. 
zevim, invokable, 31.4,— NS/2 zaoya. 
zevishtlm, swiftest, speediest, 46.9,— AS zevlshtya, whence 

zevlshtyae/zho, NP 28.9. 

zevishtyeiig, AP 50.7. 
zi, for, frequent 



zif GATHIC DICTIONARY— 87 zuta 

zit, 45.8, for zi-ii however it,— ay, pron. 

zoishenu, trembling, shivering, 51.12,— NDu zoishenav, adj. 

zuslita, beloved, darling, 82.4 — NP PfP zaosh. 

zuta, in the call, 50.1,— LS ziitay, /. 



A VESTAN GRAMMAR-Declension-Terminations. 



Meaning and Termination qf Declension./*, 

Singular. 

r uminative, subjective case,— s, o r loses consonant 
.Accusative, objective case, — m, am, em, im. 
Instrumental, by means of, through, with,—% aya. 
Dative, to, for,— ai, e, oi, 



JIblative, from, by,—&t, or like Genitive. 

Genitive, of,— as, s, s. 

Eocative, in, at, among,—!, u, r, m, s. 



UOCatiVe, Of— indistinct, like instrumental, nominative, etc. 

DUaK For two objects; a pair; both. 
Nominative, Accusative. I, ai, e. 
Instrumental, Dative, Ablative, ibya. 
Genitive, ae. 



ixxative, o. 

Plural 

Nominative, as, 0, a, ae. 
Accusative, efig, ns. 
instrumental, bis. 



Native, Abla' ' 'byo. 



renitive, am, am. 



Locative, su, hu, shu, shva. 
locative, indistinct 

"hese general terminations change according to contraction with 
the preceding stem, or following particle ca or (tit; according to 
the accent, or the degeneration of the language. 



AVESTAN GRAMMAR— A-Declemion. 



Nouns and Adjectives, — A-Declension. 

Singular. 

ftominattoe. M. o, F. a, e, ehya, a; N, o. ADJ. o, uyo; ye, eca; 
flccnsative. M,N, em, em, em, im, im, aom, nm; F, am, am. 
Instrumental, M,N, a, aca; F, a, aya, aya, e; ADJ uha. 

Dative, ai, N, ashai; ADJ. /. aya, n. asyai. 

JMative, m, af. 

Genitive, M,N, ahe, ahya, ehe, ehya, aca; F, Re, esca, e. 
Locative, M, a, e, oi, aya, a, ya; F, jya, nya, e, ae; N, eca, aya 
Uocative, a, a; F, e; ADJ. are? 

Dual 

Nominative* M, a, a, aca; aenho, ae, uye, ire; F, e,*ae, esca 

ya, e; N, a, a, e. 

Accusative. M, a, ya, e, ca; F. e, ara, aca; N, a, a, e; 
ADJ, a/ma, aca, uye. 

Instrumental, Dative, Ablative, bya; F, abya; ADJ. ibya, ib ya 

Genitive, M,N, as, esca; ae, afca; F, am, aim, anu, ahva. 

Locative, ayo; ADJ. oyo. 

Vocative, M,N, ana; F, asca; ADJ, amna, aca. 

Plural. 

Nominati ve, M, ya, ya, enho, e;F, Re, esca; N, a, e, dha, ae, se 

Accusative, M, eng, a, a, esca, asca, an, aca, as, e, e; F, Ri 
gsca; N, like M,F. ADJ. m,f, o, Re, cm, azis; n, uta, wya, a, " 

Instr umental. M, ais, isca, ibis; F, abis; N, ais _ibis. 

D ative, Ablative, M, ibyo, F, abyo, asca; N, ibyo, asca. 

Genitive, am, am. 



Locative, M, eshu; F, ahu, ahva; N, like M,F: ADJ, eshva. 
Vocative, a, a. ADJ. m. enho, f. Re. 



AVESTAN GRAMMAR— I-Declension. 



Nouns arid Adjectives, — I-Declension. 

Singular. 

ftotttinative. i, is, ise; F, i, i, is; N, slini; ADJ, yo. 
Accusative, M,F, im, 1m; N, i, 1, a. 
Instrumental, M, i; F, i, ica, I, dya, ye; aca. N, ya. 
Dative, M,N, e, e, ai, oi; F, ee, aeca, aye. 
flfclative, M, o\t; F, edlica, aedlia; yaf. 
Genitive, M, ois, ais, ayo; F, ashois, ae, asca. 
Locative, M, ara; F, ata, iita, ata, aca, uti, o; N, e. 
Uocative, M, azhi, e; F, aite, ashi; N, e. 

Dual 

Nominative. F, uitl. 

Accusative. M, aiti; F, uitl; N, ashi, fshaonlca. 

Instrumental, Dative, Ablative, ashibya, a. 

Plural. 

Nominative, M, ayo, a, is, es; F, ayo, ayo, asca, a, aitis; N, 1. 

Accusative, M, (a)yo, is,iri, aya; F, is, ayo, oyo, isca, is, a, ae, 
yo, ashe. 

Dative, Ablative, ibyo, asca, 

Genitive, am. 

Locative, ishu, ishva. 

Vocative, M, ayo. F, ayo. 



AVESTAN GRAMMAR— U or V-Declension. \ 

Nouns and Adjectives, — U or V-Declension. 

Singular. 

ROffliltatfpe. M, us, use, u, u, ayu; F, us , u, aos; N, u. 
Accusative. M, urn, aum; F, aom; ran; N, u, u, uca. 
Instrumental, M, u, va, vo; F, a /rim; N, a, ayu. j 

Dative, M, uhe, uye, ave. we, aeca; F, anve, uye, have; N, ave,' 



Ablative, M, aozy F, aof, ya/. 

Genitive, M, eus, aos, yaos, thwo, aus; F, ens, nvo, ascif, 
asca, anva; N, eus, aos-ca, a, us. 

Eocattoe, M, vo, va, ho, i, uya, as, avo; F, anvl, a/zhvo, avo, ae. 

Uocatftc, M, yo, vo, u, mainyu; F, 6, ae, a. 

Dual. 

Accusative. M, u, u, uca; F, yu; N, vohu. 



Instrumental, M, ubya, uve. 



Dative, Ablative, M, ubya, ubya. 



Genitive, M, ahvae; a/zhae. 



Locative, M, a/zhuyaos, a/zhvo. 



Vocative, mantu. 

Plural. 

Nominative, M, avo, asca, ayo, a, avo; us; F, avo, avo; N, u, uJ 

Accusative, M, us, us, avo, ava, wa, u, usca; F, avo, vasca, ava;j 

N, u. 



Instrnmental, ubis; ubis. 



Dative, Ablative, ubyo, asciz 4 , iwyu. 



Genitive, am. 



Locative, ushva, aim; F; ushva, ushu. 



Vocative, avo. 



AVESTAN GRAMMAR— Consonant-Declension. 



Nouns and Adjectives, — Consonant-Declension. 

Singular. 

nominative, loses consonant; a, e, o. -ah, or a(y), becomes &e: the 
Present Participle stem anf, makes as. 

Accusative em-ca. N, a, a, aca, e, ae, o. 

Tns OTfflenfal, na, a, a/zha. 

Dative, e, oi, aeca. 

Jf&lative, a£-ca, aca; N, man, baresman. 

genitive, o , anno; N, asca. 

Eocative, M, i, a; F, e; N, i, ni. 

Uocative, a, aom, aca, ma. 

Dual 

Accusative, a, a. 

Instrumental, ae. 
Dative, Ablative, ibya. 



Genitive, ae. 

Plural 

Nominative, o, a/zho. M, asca, aca, ono. F, na, no; N, — con- 
sonant, as daman, a; ae, i, Ish. 



Accusative, o, aflho. M, asca, a, von, Ino. F, no, nasca, o, am. 
N, on, mom, eni, enis, ae, e. 

Inst mmental, ebis, is, an. 

Dative, Ablative, ibyo, oyo, abyo, ebyo. 

Geniti ve, am. 

Locati ve, ohva, ohu, aha, ohva, as(h)u. 

Vocative, o» 



AVESTAN GRAMMAR— Verbs. 



VERBS. 

Few, if any, Avestan verbs are found complete; so that tabul- 
ations are unsatisfactory. The reader will find the many collat- 
eral Present-stems in the Dictionary, while the chief terminations 
follow. It should be noted that the quantity of final vowels is un- 
certain. 

There are three numbers: singular, dual, plural. 

There are several voices: active, middle, passive. 

There are many moods: indicative, optative, desiderative, 
causative, iterative, conjunctive, injunctive. If a form is taken in 
the sense of the latter, it may refer to present, past, or future. 

There are so many different conjugations as to throw uncert- 
ainty over the whole. Eeichelt's Awestisches Elementarbuch 
gives most occurring forms grouped together in one table. 



TABLE OF TERMINATIONS 
PRIMARY SECONDARY IMPERATIVE PERFECT 

Active Middle Active Middle Active Middle Active Middle 



ml 
hi, si, 


e 

(/z,s)he 


ti, 


te, 


vav&mi, 




t(h)o, 


athe, 


ma(s)hi 
tha, 
aiiti,af, 


maide 

thwe, 

nte : 

atai, 



m 

s, sh, 


i, a 

(/z,s)ha 


t, 


to©, 


Vd, 




tern, 


atem, 


ma, 
ta, 


maidi, 

dwem) 

iita, 







di, 
tu, 


/zuha, 
shva, 
tarn, 














ta,na, 
ntu, 


dwem. 
iitam, 



a(ni),a 
tha, 

a, a(u) 


e,K ai, 


e, 






atar, 

ma, 
a, 

are(sh), 


aite, 









Infinitives end in o, e, oi, ai, etc 

Present Participles have as stem ant-; Norn. Sing, -as; ASn, -a/. 

Past Participles, Active, -ta, adj; Middle, -mna, adj. 

ttflp r 33 



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of Beauty! —Edwin Lathrop Baker. 

Your book has been with me constantly. 
How have you managed to accomplish so much* 
It is very wonderful! Thank you greatly for 
the Pleasure you have given me, for the pleas- 
ure the book will always give! 

—Winifred Russell. 

I am much arrested by its originality. I am 
reminded of Walt Whitman by your outspoken 

5u S h ' J ' 'nfused with right thinking and 
with freedom from old cant. I like your Pla- 
tonic atmosphere. It sounds good in the day 



APPRECIATIONS OF DR 

of loud-mouthed piety. Your Moon-poem 
strikes me as going deep into the essence of 
things. I enjoy your twinkling satire. It was 
much to have won the praise of Edith M. 
Thomas. — Harrison S. Morris. 

There are so many books of verse issuing from 
the press, that say and mean absolutely nothing 
that is a great relief to come across a book 
like this that is so far ahead of the general 
run of books. Let me congratulate you on 
your achievement, and trust that you will 
write many more poems so clear-cut and fine 
as these. — j. M. Moreland. 

I have spent a very pleasant and profitable 

afternoon reading your Votive Garlands. 

Many beautiful thoughts, well expressed, — I 

admire your independence and individuality. 

— Dr. Alexander de Menil, Pres't, 

The Society of St. Louis Authors. 

Happy to receive it, most welcome. 

— Alice Brown. 

Grateful.— John F. Wilson. 

Like to read them. — Agnes La Fere. 

I feel . . . mighty . . . prominent . . . after 
a bath in your Garlands. — Ivan Swift. 

I have read some of them with interest. 
—Nathan Haskell Dole. 

A great deal of interest and pleasure. — It is 
quite unusual, and your field is wide and 
varied. The thought is clear, and you are 
not afraid to mention Christ. There are many 
poems that I like, some for excellency of 
thought, and some that just in a certain way 
appeal to me, — exceptionally fine and striking. 
Nicely gotten up. 

Thanks for your interesting volume. 

— Larry Chittenden. 

I enjoyed reading it; cordial appreciation, — 
original, lovely. — Viola C. White. 

Very real pleasure — particularly struck. — 
They disclose a depth of power of appeal that 
range all the way from vagrant fancies to the 
intimate desires of the soul. 

—Winifred Russell. 

Glad to see your volume. — Ben Field. 

Delightful, invigorating, inspiring. Your ver- 
satility is amazing, and your thought conveyed 
always in a most happy manner. 

— Anna Spencer Twitchell. 

Devotional poetry is scarce. Pious folk are 
not always poets, and poets are not always 
pious. All these poems are in good verse, and 
some of which are of real merit, none of them 
being without spiritual worth of some kind. 
Not every reader will endorse every sentiment 
expressed but no reader will fail to find some- 
thing to his taste and much to his comfort 
and religious stimulation. The author is a 
man of intense inner life, and not without the 
literary gift wherewith to give it attractive 
utterance. — The Church Chronicle, Cincinnati. 

I have enjoyed them very much. Delightful 
imaginative touches, flashes of genius, mysteri- 
ous perceptions, which gave me great joy. 
Your interior life must be very wonderful. 
Only the real mystic can play with divine 
things as you do. I shall always treasure it. 
— Elsa Barker. 

It is filled with beautiful thoughts; . . . ex- 

Sresses a great concept ... in harmony with 
riental ideals . . . — Estelle Duclo. 

... So completely to my liking I am sure I 
shall enjoy the rest. — Theda Kenyon. 

Poetic instinct urges them forth. He main- 
tains the true poet's calling in his choice of 
subjects. He writes on subjects which are real- 
ly worthy of the attention of a thinker and 



KENNETH GUTHRIE— 2 

not on trivialities. The Garlands are full of 
interest and real poetic feeling; they can be 
dipped into here and there to find refreshment, 
and many a weary half-hour may thus be 
passed. — W. G. Raffe, In Hindustan Review. 

AS A LITERATEUR 

SPIRITUAL MESSAGE 

Now you will see how grateful I am to you in 
spite of not having written you earlier. I found 
your chapter on the Message of Great Dramas 
quite useful in preparing my Introduction to 
Aeschylus's 'Prometheus,' and I took the lib- 
erty of appropriating one or two paragraphs, 
with due credit of course.— Nathan Haskell Dole. 

WHAT IMPORTANT JOURNALS SAY 
The Springfield Republican: 
An unusual and interesting book, which ap- 
pears to be the result of a great amount of la- 
bor and of many years of thought. The author 
endeavors to distill from the great literary 
masterpieces of all languages and peoples their 
peculiar and individual quality of inspiration. 
In developing this plan the author presents 
brief and well-condensed synopses of a con- 
siderable number of recognized master-pieces. 
They are well and appropriately made. From 
the outline of what the book aims to present, it 
might be suspected of being a volume of in- 
terminable length, but in reality it contains but 
300 comparatively short pages. It is an in- 
teresting, and in many ways an inspiring study. 
The Living Church, Chicago, Ills.: 

A work of amazing erudition and labor, on 
the evolution of humanity's aspirations . . . 
It would take too much space even to sum- 
marize the specific discussions of the separate- 
national sources of the 'racial prophetic ele- 
ments,' and the 'lyrical prophetic' are from a 
hundred authors. . . He points out in what 
manifold ways human salvation is taught by 
international writings . . . 

New York Times Review of Books: 

The author apparently has aimed to make it 
another one of those links, constantly growing 
more numerous, which knit the school more 
closely to outside life . . . Teachers who wish 
to get away from the microscopic method of 
dealing with literature, will find in it much to 
help them. 

Normal Instructor and Primary Plans: 

The book is thoroughly wholesome and de- 
cidedly uplifting, valuable to every student for 
his study, and every scholar for reference. 
It is a splendid gift-book for literary people 
and lovers of books. 

Scholars and deep thinkers would enjoy the 
book. — Henry Wood, the author. 

Very interesting and informing reading. 

— Dr. George Davis, 
President Normal College: 

I prize them very much. They are en- 
chanting. How profitably you have spent the 
years for others! — Harriette E. Hodgson. 

Very inspiring. Your book appeals to me as 
almost the only example I know of the schol- 
ar's attempt to show the underlying ideals to- 
ward which the greatest seers in all lands 
have been striving, each in his own way en- 
riching the values on the common goal. I can 
think of no figure more needed to-day than 
the true Prophet. 
— Dr. J. H. Randall, of Columbia University. 



APPRECIATIONS OF DR. KENNETH GUTHRIE— 3 



PLAYLETS 
Fine! — Medora L. Ray, Head of Modern Lan- 
guage Department, W. I. High School. 

You gave us a beautiful and inspiring evening 
and we are indeed most grateful 

— Theodor Heline. 
Leader of Rosicrucian Fellowship. 
I have read your play with interest. It has 
good atmosphere and good theme. 

— Florence A. Boole. 

Very clever. — Miss Wells. 

I have heard many comments in praise of its 
presentation, not only in respect to its author- 
ship, but to its dramatization. — Edward Cornell 
Zabriskie, Principal W. I. High School. 

Very effective, I read it w.tn pleasure. 

— Mary H. Johnson. 

Thanks for a glorious evening. Never did I 
enjoy a play more (the Tempest), and what 
a sermon it did get overl You are a wonder! 
— Agnes Wood. 

Sayonara is a charming little play, — and rec- 
ommend it for presentation by amateurs, where 
opportunity arises. — Edith S. R. Isaacs, 

of Theatre Arts Magazine. 

I am going to produce it at Goucher College 
just as soon as I can. It is admirably suited 
for production by colleges and clubs, and it 
gives me pleasure to recommend it. 

— Florence Louisa Speare, Goucher College. 

AS A PROGRESSIVE 

A ROMANCE OF TWO CENTURIES 

I offer my earnest congratulations. It shows 
thought and skill; and what to my mind is 
even better, — a knowledge of peoples and con- 
ditions. Then also I admire the fact that you 
are not afraid to look ahead. May you prove 
a prophet indeed, and may your glorious 
visions for the future of our race be realized. 
If what you predict is Utopian, it must be re- 
membered that your vision is a large one, and 
that you write with the pen of an idealist. 
Scholars, teachers, thinkers will all welcome 
your book, and therein find much food for 
earnest thought. — Ernest Laycock. 

It contains suggestive ideas as regards the 
future course of events in the world. 

—United India and Indian States. 

He has formed a very readable and inter- 
esting survey of what his country might be like 
in a hundred years. — Real imaginative power 
which the learned author displays with the ut- 
most ease and facility . . . worthy of Jules 
Verne himself. Considerable degree of ingenu- 
ity and indeed of real artistic inventive faculty 
in both scheme and details. He has not al- 
lowed his undoubted scholarship to overwhelm 
him, and he keeps his artistic productions 
commendably free of all reference, or appeal 
to any classical or other authority. He has 
many pointed criticisms to make in passing. 
His comments upon advertising are full of a 
humor not unsupported by facts. Throughout 
the whole of this interesting volume, we meet 
with the remarks of a sympathetic and educa-* 
ted man on the life of today as he has seen 
it in his wide travels, contrasted with what 
he thinks it should and could be, in the ad-, 
ministration of wiser men. — W. G. Raffe, 

in Hindustan Review. 

An entertaining yarn. The author has trav- 
eled all over the world, and his story contains 
much of practical conclusions, based on careful 
observation, and little of the piffling Utopia of 
romantic idealists. — N. Y. Tribune. 

Interesting. On lines of his own, for he 
imitates nobody, he has set forth the future 



with great ingenuity, and a strikingly faithful 
care for particulars. — Mr. Osborne, 

critic in N. Y. World. 

Most timely now, during the Peace Con- 
ference. He manifests French clearness, British 
practicality, Italian suavity, Spanish brilliance, 
and Yankee raciness. No one will lay it aside 
unfinished. — E. J. Burrowes, 

of N. Y. Times, 12 years. 

Prophecy, reduced in a material way to 
something tangible and concrete. — N. Y. Call. 

Profoundly interesting ... A thrilling rom- 
ance that has a natural and intriguing climax. 
The author's scholarship would command at- 
tention in any literary relation. 

— Brooklyn Eagle. 

Many of his ideas are original and daring; 
they deserve the attention of any one whose 
interest runs along social lines. One is amazed 
at his wealth of vocabulary, his fertility of 
phrase, his sustained high diction. He is al- 
ways brilliant and fecund. Those who delight 
in peering into the vistas of the future will find 
in it many a matter that will arouse antagonism 
or approval, and will render its reading a dis- 
tinct and unusual pleasure. 

— Mr. Marvin, Editor, in Troy Record. 

Suggestive ideas. — Baltimore Sun. 

AS A LECTURER 

SOME PRESS COMMENTS 

He carried his audience with him by that sim- 
plicity, directness and personal magnetism 
which are the mark of a superior and creative 
mind. — The Enquirer, Cincinnati, Ohio. 

Charmingly portrayed by the scholarly speak- 
er .. No lecture at the Centennial Club has 
been more successful. He made his audience 
feel as if he was carrying it bodily with him. 
Should he ever visit Nashville again he will 
find a most cordial welcome. 

— The Nashville (Tenn.) Banner. 

Dr. Guthrie, a world-traveller and scientist, 
familiar with seven languages, delivered a re- 
markable lecture to an audience of teachers 
and physicians. French, German and English 
foibles and points of view were presented wit- 
tily and charmingly. 

— The Philadelphia (Penna). Inquirer. 

Interesting, entertaining, instructive, deliv- 
ered to an appreciative audience. 

— The New Harmony (Ind.) Times. 

His polished diction and magnetic presence 
awakened lively interest and marked enthusi- 
asm.— The Evening Bulletin (Phila., Penna.). 

He is a man of solid scholarship; his view- 
point is fresh and original, and his style is 
charming. — The Matawan (N. J.) Journal. 

The legends of the country were told by this 
accomplished raconteur in the most dramatic 
manner. Many who went as casual listeners 
came away determined to go deeper into this 
interesting study. 

— The Nashville (Tenn.) Democrat. 

I heard him deliver it for the New York 
Board of Education, and in giving it for our 
church, he offers us a high intellectual enjoy- 
ment and privilege. — Rev. K. Jaeger, 

in (Brooklyn) Ebenezer Bote. 

The audience represented the cream of Nash- 
ville culture, who were enthusiastic in their ap- 
plause and praise of the entertainment. 

— The Nashville (Tenn.) Tennessean. 
He is a man of solid scholarship; his view- 
point is fresh and original, and his style is 
charming. —The Matawan (N. J.) Journal. 



APPRECIATIONS OF DR. 
AS A SCHOLAR 

PLOTINUS 
I congratulate you; you have gotten ahead 
of me! — Stephen McKenna. 

I marvel at the scholarship that your writings 
constantly evidence. — Edward Cornell Zabriskie, 
Principal W. I. High School. 

We will make a record of our appreciation 
of your noble work. — A. G. Cummins, Editor 
Chronicle, Poughkeepsie. 

Dr. Guthrie has placed the whole English 
theological world in his debt. His work is one 
which no theological or philosophical library 
can afford to be without. 

— Rev. Dr. Leicester C. Lewis, 

in May 1919, Anglican Theological Review. 

May the immortal Gods expedite the publi- 
cation of your Plotinus! I hope it will soon 
issue from the press. 

— Thos. M. Johnson, the great Platonist. 

The work of Dr. Guthrie in bringing Plotinus, 
the most important representative of Neo- 
platonism, and its best exponent, — to the at- 
tention of a wider circle of English readers is 
beyond praise. Dr. Guthrie's translation is 
the first complete English rendering ever made. 
American and British scholarship, — for they are 
both combined in Dr. Guthrie, are to be con- 
gratulated on this necessary and excellent piece 
of work. Dr. Guthrie has not only given a 
good translation, but he has also arranged the 
material in chronological order, has furnished 
a careful study in sources, development, and 
influence of Plotinic thought, and has appended 
an excellent concordance to every important 
point in the complete works. — Rev. Dr. Samuel, 
A. B. Mercer, in Living Church, May 3, 1919.— 

In an anthology which I am about to publish 
I have taken the liberty of using portions of 
your valuable versions. — Grace H. Turnbull. 

Dr. Guthrie has done a very great service 
to the thinkers and students of the English 
speaking peoples. Here we have Plotinus com- 
plete in English for the first time, and trans- 
lated in a most sympathetic and clear manner. 
Also the writings are grouped in chronological 
order, by which one may trace the development 
of idea. Without wishing to appear fulsome, the 
reviewer considers that no reader of this maga- 
zine who is seeking mentally to grasp the fun- 
damental law of Cosmos, or attain a reasonable 
conception of philosophic truth, should fail to 
possess himself of these volumes, and posses- 
sing, study them assiduously. Dr. Guthrie has 
done his work completely and most excellently. 
—Michael Whitty, in Azoth. 

American and British Scholarship— for they 
are both combined in Dr. Guthrie are to be 
congratulated on this necessary and excellent 
piece of work. —Living Church. 

Complete and with much clearness, faithful 
to the text.— M. D. Roland, Gosselin, O. P., 
Revue des Sciences Philosophiques et Theolo- 
giques. 

I am delighted with it; one of the best ad- 
ditions to my library. I am sure you have done 
a great work for mankind in making this splen- 
did translation, and I desire to express my 
sincere thanks and appreciation. 

—Dr. W. A. Butler. 

A fine piece of scholarly work. 

— Congregationalist and Advance. 

His magnificent work has attained an inter- 
national homage. As a classicist he ranks with 
the foremost.— Dr. Plummer, in the Mercury. 



KENNETH GUTHRIE— 4 

PHILOSOPHY OF PLOTINUS 
A most useful summary of the leading ideas 
of the Enneads grouped under convenient and 
systematic headings. There are many who will 
appreciate this service, for no other such book 
exists in English. — Mr. Mead, in the Quest. 

A very concise and scholarly statement of the 
doctrines of Plotinus, in connection with the 
preceding Greek philosophy. 

— Dr. Paul Carus, in Open Court. 

Too great praise could hardly be bestowed 
upon this scholarly contribution to Platonic 
literature. Students will do well to procure 
this book and read it closely. 

— Universal Brotherhood. 
A multum in parvo of philosophy. It simpli- 
fies and correlates the leading philosophies 
from that of Plato to that of Constantine, and 
Christianity. It may well be called a text-book 
on the Philosophy of God, man and things, — 
or Spirit, Soul and Matter. 

— The Christian Metaphysician. 

I think that your condensed statement of the 
contents of the Enneads of Plotinus will be of 
service to all students of philosophy. — W. T. 
Harris, U. S. Commissioner of Education. 

The summary is the clearest and most intel- 
ligent which has yet appeared. His happy 
phrasing of Platonic terms and his deep sym- 
pathy with Platonic thought proclaim the pres- 
ence of a capable translator. So lucid and 
capable a compendium ... As accurate as 
anything in a digest can be expected to be. 
Thost who desire to enter the Plotinian pre- 
cincts of the Temple of Greek philosophy by 
the most expeditious path cannot do better 
than take this for their guide. It is the best 
that has yet appeared. To our Platonic friends 
and colleagues we say not only 'you should,' 
but 'you must' read it. — G. R. S. Mead, in the 
Theosophical Review. 

I must compliment you on the passages trans- 
lated, — a most wonderful selection as an in- 
troduction to the whole Hellenistic, Platonic 
philosophy, as regards selection, order and 
rendering. I had them read to the Freshman 
philosophy classes at Columbia, and made the 
deepest impression. 

— J. H. Randolph, of Columbia University. 

Again I long to taste of the rarely beautiful 
philosophic fare therein, — will you send me 
another? — Jerome Goldstein. 

NUMENIUS 

A good deal of interest and instruction. 

— Prof. Chas. C. Torrey, Yale. 
PAGAN BIBLE 

It is a keystone to the fallen arch, and a new 
light for the living. — John Rotzer. 

A remarkable little volume. We take pleas- 
ure in commending most strongly this excellent 
and valuable work to all and singular. 

— Dr. Plummer, in the Mercury. 
PHILO 

Your valuable outline, — I hope to make good 
use of it.— Prof. H. A. Wolfson, Harvard. 

The plan to put them in all Hebrew Institu- 
tion libraries is commendable. — Dropsie Col- 
lege, Philadelphia. 

A carefully classified note-book or index of 
Philo, who must have been an inspirational 
writer. — Light, London. 

Dr. Bloch of the Jewish Division of the N. Y. 
Public Library liked it so much he made a list 
of indivduals and institutions to receive it. 

Useful to give a first idea of the philosophic 
and religious ideas of Philo. — M. D. Roland 
Gosselin, in Revue des Sciences Philosophiques 
et Theologiques. 



APPRECIATIONS OF DR. KENNETH GUTHRIE— 5 



PROCLUS 

Fascinating. — Jerome Goldstein. 

This is an unique book. It is the best work 
on Proclus we have had before us, and much 
of it consists of original translation now given 
for the first time in English. Every classicist 
and every truth seeker who values the wisdom 
of the ancients, should possess a copy, for it 
contains a rich philosophy, the fruitage of a 
mature mentalism developed at a time when it 
was at its height. No better start could be 
made than by way of an intensive study of 
this Proclus volume. — Dr. Plummer, 

in his Mercury. 
ZOROASTER 

The writer has issued this translation, not 
for the scholar, but for the average intelligent 
man and woman, he gives the transliterated 
text of the Gathas along with his translation, 
and all sufficient apparatus to enable every 
intelligent man to check the translator's reli- 
ability. — United India and Indian States. 

A most commendable piece of work, done 
with extreme care. I like the make-up and 
get-up of the work, — the little decorations are 
a happy thought; — and altogether it will please 
me to produce a very full and complimentary 
notice or two. — W. G. Raffe. 

I have read your critical analysis and your 
interpretation with great interest. I have got- 
ten from them a new point of view. 

— Prof. Crawford Howell Toy, Harvard. 

AS A RELIGIONIST 

COMMUNION 

AN ORIGINAL CRITICISM 

by the highest Literary authority and its Sequel 

The Rev. Kenneth S. Guthrie's little devo- 
tional handbook "Of Communion with God" is 
not unworthy to be laid alongside of "Gold 
Dust" and the "Imitation" AS FOOD FOR THE 
SOUL IN ITS MOST SACRED HOURS. Are 
these meditations all your own, Mr. Guthrie, or 
are they translations or adaptions? 

—Literary World, Boston, June 13, 1896. 

Not very long ago, in speaking what were 
intended to be words of high commendation for 
a little devotional work by the Rev. Kenneth 
S. Guthrie, of Philadelphia, entitled "Of Com- 
munion with God," we used language which 
has been erroneously and unfortunately inter- 
preted as implying a doubt of its originality. 
Perhaps our language was open to that inter- 
pretation, though in comparing the book with 
Gold Dust" and "The Imitation," and asking 
the author in a tone of friendly familiarity 
whether his meditations were his own or the 
adaptations or translations of another's, we 
meant not disparagement but compliment, and 
to signify our sense of the unusual merit of 
his pages. We wish now to make the expres- 
sion of that sense plain and unequivocal, and 
to say in so many words what we aimed to 
say then by implication, that THE BOOK, 
though small and easily to be overlooked, IS 
ONE OF THE STRIKING AND REMARKABLE 
BOOKS OF ITS CLASS, THE LIKE OF WHICH 
SELDOM APPEARS, and that Mr. Guthrie is 
its true author. 

—Literary World, Boston, Sept. 5, 1896. 

'A devotional treatise, or rather a series of 
meditations and soliloquies. It expresses ten- 
der spiritual sensitiveness, and a deep sense 
of the importance of humility, fidelity, and 
Christian love. It will be found helpful by 
many, and it is prettily printed." 

— The Congregationalist. 



"A valuable little book to promote devout 
meditation on the way and counsels of God, 
with prayer and adorations. It is by a Church 
clergyman of Philadelphia, and is concerned in 
Book I, with Love; Book II, the Presence of 
God; III, Adoration; IV, Peace." 

— The Living Church. 

"Moulded after Thomas a Kempis. Very 
good, with wise and excellent thoughts." 

— Southern Churchman. 

"These 'Communions' will be breath and life 
to many souls. And you have woven into 
them some precious inspirations — and the eyes 
and the hearts will catch at them and be made 
thoughtful and more holy." 

— Rev. Augustine Caldwell, Ipswich, Mass. 

"Your little work is admirable, and reminds 
us of Thomas a Kempis. I like it very much 
and believe that it will be helpful to all devout 
people."— Rt. Rev. Thomas F. Gailor, D.D. , 

"I have read it with as much interest as 
edification, and cannot but congratulate you 
for having thought, felt, and written it. All the 
characteristics of a truly Christian life are 
there presented in an attractive and impressive 
manner. Though short, it is complete. The 
double Commandment which sums up the Law 
and the prophets is there shown in all its ap- 
plication. The spirit of Christ breathes 
throughout all its lines. It should become the 
'Vade Mecum' of every earnest Christian. It 
will become so." — Rev. Dr. Miel. 

Editor L'Avenir, Philadelphia. 

"The very first page fastened my attention , 
upon it, and touched my spirit with the deepest 
sympathy for the one who filled for me that 
hour with heart-felt devotion. With many of 
vour meditations I could follow you both unto 
their heights and depths. I was glad to see a 
little book of its kind, that was equally re- 
moved from mystic pietism on the one hand, 
and sacramental musings on the other: the 
spirit of the believer brought 'directly into 
touch' with the spirit and the presence of his; 
blessed LORD, anywhere and at any time. It 
may seem to some that your language as well 
as subject is too exalted and intense to be 
practical, but in a measure surely every one 
can enter into the sanctuary of thought which 
you suggest, even if not conscious of the ful- 
ness of feeling that you express. Keble says 
that there are 'souls by nature pitched too 
high, by suffering plunged too low.' I think 
both kinds may meet half-way 'between' while 
reading ever so rapidly the pages you have 
printed." —The Rev. Dr. J. K. Murphy. 

. Germantown. 

It is pure gold and diamonds, pearls and ru- 
bies. Have read it many times, and want a 
copy for my daily use. I would like to send a 
copy to every thoughtful and earnest soul I 
know. It should be, and in time undoubtedly 
will be translated into all languages to be 
studied along with the Bibles of all nations. 
^ — Mrs. Townsend Allen. 

They are very good and helpful. 

—Henry Wood, the author. 
DEVOTIONAL MEDITATIONS 
Your excellent pamphlet is a great help, and 
I start in to-day with a full determination to 
reach Eternal Consciousness, and I wish to 
thank you for extending so helpful a hand. 

—Stanley B. Huber. 

MYSTERIES 

He has put us greatly in his debt by the pub- 
lication of the wonderful work, which has for 
many years been put only in the hands of 
accepted students. He has further added to its 
value for students by generously including a 



APPRECIATIONS OF DR. KENNETH GUTHRIE— 6 



set of questions which he arranged for his 
own students, so that a kind of correspondence 
method of study is suggested. There is a 
question for each day, and the passing of each 
phase of degrees is to take one month in order 
deeply to impress it by slow and thorough 
study. The work bears the impress of scholar- 
ship and erudition, but far more than these, 
of a guiding wisdom. 

— W. G. Raffe, in Hindustan Review. 
A world of delight! — I read two chapters of 
it every evening. — Mr. Ames, Librarian Bosler 
Memorial Library, Carlisle, Penna. 

PERRONIK THE SIMPLE-HEARTED 

This legend is, by the experts, considered to 
be one of the chief bases of the other Holy 
Grail legends, for the reason that it claims a 
definite location, the castle of Kerglas, near 
» annes. After years of effort, Dr. Guthrie suc- 
ceeded in locating it, made some sketches, and 
has reproduced one of them as frontispiece. 

The story is of absorbing interest to all. 
The more mature minds are charmed and re- 
freshed by its contact with nature, while the 
interest of the young is held by the skill of the 
telling of the story. It has never failed to 
arouse and hold the interest of groups of 
people. 

'It is a most charming tale related in a fas- 
cinating way. The style is so breezy and orig- 
inal that it is calculated to charm both old 
and young. Every child should be entitled to 
peruse this beautiful legend.' 

— Florence van der Veer-Quick, London. 

Stimulation for the intuition is in every para- 
graph, — rich in inspiring imagery. 

— M. H. D., in The Messenger. 

'I am very glad to hear that you are to pub- 
lish the story of Perronik; for due to its action 
and veiled moral it will be enjoyed by both 
young and old. We need more of such charming 
old legends for readers to-day.' 

— Jane Haven, High School Principal. 

THE REUNITING PILGRIMAGE 
A Prose Poem of Human Initiation 

Skilfully making use of time-honored tradi- 
tions and expressions, it studies the problem 
of the justice of the administration of the uni- 
verse, as revealed in our human existence. It 
then indicates a possible solution, which in- 
evitably culminates in social communion. 

Its object is to supply a working basis for 
life strong enough to yield courage and inspi- 
ration to the unfortunate and discouraged, 
while the alluring beauty of its diction and set- 
ting gives it a universal appeal. It has been 
used as private text-book by groups of stu- 
dents of the higher life. 

It is printed ornamentally, and bound dain- 
tily. Its net price is 80 cents, carriage paid. 
Large reductions for orders by the dozen, ad- 
dressed directly to the publishers. 

'I am so anxious to have you re-publish this 
sublime work that I am enclosing a cheque to 
cover the necessary expenses. I wish every- 
body to have an opportunity to receive its in- 
spiration to high endeavor, its consolation in 
affliction, and support in times of trial.' 

'I have rated your book so high that I have 
for years read it in full as the crowning or 
concluding lesson in the study-classes in spir- 
itual culture which I have been holding all 
over the country. I could sell very many copies 
for you if you were only willing to publish it. 
Do you not realize that this is a public duty?' 
— Mrs. Rudolph, Philadelphia. 



RELIGIOUS EXPERIENCES 

With deepest interest I have enjoyed reading 
this interesting book. It proves many things 
for all. The outstanding features are — you 
have overcome great obstacles, you have kept 
a close observance on your happenings, and 
these years of experience will always make 
you popular because you can so thoroughly 
understand the sufferings of your fellow-beings. 
The mightiest proof is, God reigns supreme! 
— Magdalena Schweyer. 

Fresh proof of the existence of the Living 
God, an object lesson in practical religion, an 
added refutation of atheism, and additional 
proof of natural religion. 

— United India and Indian States. 

Such a wealth of unusual and arresting 
material, that I am promising myself a more 
careful -perusal. — Estelle Duclo. 

Your interior life must be very wonderful. 
Only the real mystic can play with divine things 
as you do. — Elsa Barker (about Pc*ns). 

Stimulating and helpful article on the 
Eucharist. — Beatrice E. Carr. 

CHARACTER WORK 

I enpoyed your articles in the Mercury. Keep 
at it! — Agnes Wood. 

REGENERATION 

I realize that you are teaching Hidden Wis- 
dom, and opening up to Seekers of Truth im- 
portant new paths of investigation. 

— Mrs. Maud Westrup, London. 

Truly it is the first time I have ever seen 
the old argument presented in a logical, scien- 
tific form such as would appeal. The research, 
the actual amount of accumulated fact, in your 
book is greater than I ever saw in so small a 
compass. 

Having recognized for some time that conti- 
nence in its widest sense is the true path to 
eternal life, I am glad that at last we have a 
work which fearlessly proclaims this, and at 
the same time gives scientific and philosophical 
reasons why men should live the life. 

—Richard T. Prater. 



"Regeneration, The Gate of Heaven," is a 
carefully written work on the subject of Chas- 
tity which the Author deals with from various 
standpoints. Every chapter in it is full of 
valuable interest. It is the only work that 
know, published on the subject, giving so much 
precious information in a single volume. Every 
person interested in the regeneration of human- 
ity should read this book. 

VIRCHAND R. GANDHI, 
September 19, 1897. of Bombay, India. 



We thank the author for giving us in RE- 
GENERATION, if not the last word the New 
Science may have for us concerning the deeper 
uses of the creative powers, containing a mass 
of valuable physiological and biological parts 
showing exhaustive research, your precise 
methods making the book a necessity to those 
seeking light upon the most vital of problems. 
REGENERATION will bring to many a vision of 
possible freedom, and without freedom there 
can be no liberty to share. 

Sincerely, ALICE MAY. 



APPRECIATIONS OF DR. KENNETH GUTHRIE— 7 



AS UNIVERSITY PROFESSOR 

SOME UNIVERSITY ENDORSEMENTS 

from University of the South, at Sewanee. 

This is to certify that Dr. Kenneth Sylvan 
Guthrie of New York City, delivered a course 
of lectures during the Summer Session of the 
University Extension Department of the Uni- 
versity of the South thrs year; and that his 
lectures were universally enjoyed and com- 
mended. Doctor Guthrie is a man of the widest 
culture, and speaks of what he has seen and 
known. His illustrated lecture on Brittany 
was especially delightful. — Thomas F. Gailor, 
Chancellor of theh University, and Bishop of 
Tennessee. 

In his lecture 'The Vanished Splendors of 
the Ancient World, whatever was most pic- 
turesque in myth, legend and history was 
thrown on the screen, — skillful restorations, 
maps, panoramas; and by illuminating com- 
ment the audience was carried through Baby- 
Ion, Syria, Asia Minor, to Greece, Carthage, 
and R^Tie, mistress of the ancient world. The 
lecture was calculated to arouse a desire for 
historical study, the greatest merit of a Uni- 
versity Extension lecture dealing with history. 

The lecture on 'National Interpretations of 
Human Destiny' endeavored to read from care- 
fully analyzed select masterpieces representing 
modern Hungary, Germany, France, Spain, Eng- 
land and the United States, the trend of that 
inevitable drift of thought, which goes on ir- 
respective of individuals and schools, and 
shapes lives of men and nations. Particularly 
suggestive was the endeavor to show a culmi- 
nation of such modern thinking in Moody's 
'Masque of Judgment.' The lecture was full of 
memorable phrases and brilliant epigrams, 
arousing a lively interest, and proving sug- 
gestive and stimulative. 

One of the best lectures delivered at the Ex- 
tension Session of the University of the South 
in 1911 was the sympathetic interpretation of 
the spirit of 'Brittany.' The illustrations were 
exceedingly beautiful, excellently chosen, and 
their sequence was so superbly ordered as to 
convey a glamor of the ancient magic. 

—William Bonnell Hall, 
Vice-Chancellor of the University, 
admire and respect and hope for disciples 
for you. I hope you will always show the 
same courage and that the ways will get more 
and more straightened for your feet. 

I often think of you and your lone fight. I 
respect your heroism. 

— Prof. Wm. James, Harvard, 
rlarvard University, Cambridge, Mass. 

knew Dr. Kenneth Guthrie rather intimately 
when he studied at Harvard some dozen or less 
years ago. I have not seen him since then. 
But he has always been a man of great power 
of work and will, and of ardent moral and 
intellectual character, able doubtless to wield 
great influence on certain kinds of students. 
He is unquestionably fitted to teach modern 
anguages, economics, and psychology in an 
nstitution like yours. His experience has been 
wide, and his information various. 

Believe me, dear Sir, sincerely yours, 
(Signed) William James. 

Tulane University of Louisiana, New Orleans. 

I take pleasure in commending most heartily 
Dr. Kenneth S. Guthrie. He holds degrees from 
this University, from the University of the 
South, Sewanee, Tenn., and from Harvard. 
Dr. Guthrie studied under me here in graduate 
work in Latin, pursuing other subjects at the 
same time. His breadth of learning is very re- 
markable. He has a good knowledge of Latin, 



Greek, and the modern languages of Europe. 
He has also made a study of Economics and 
Psychology. As to his ability in the natural 
sciences and mathematics, I have no personal 
knowledge. He taught one year as an Assist- 
ant in Tulane, and has, I believe, done some 
private teaching since. For a few years he 
was in the Episcopal Ministry, but he now de- 
sires some regular work in a school or college. 
He is a man of high ideals and is thoroughly 
conscientious in any duty he may undertake. 
Very respectfully, 
(Signed) James H. Dillard, Dean Prof, of Latin. 

AS A TEACHER 

A man with a whitish beard beneath a little 
moustache, with very agreeable features, repre- 
senting the head of a learned man. If there is 
a person worthy of the teaching profession, it 
is he. In spite of his advanced age, to judge 
by his white hair, he is devoted to his vocation, 
and he instructs us with the zeal of a youth. 
The moment we enter his class, we always find 
him cheery, so that we feel at home. 

During the recitation, to impress us with the 
words and idiomatic expressions he often re- 
calls us quotations, and historic events. His 
profound erudition in the French language, 
and his literary taste have so raised my estima- 
tion of him, that I treasure my lessons with al- 
most religious devotion. His pupils' questions 
he answers with convincing thoroughness. 

From time to time he amuses us with jokes 
composed of impromptu instructive quips. 

All his pupils are the objects of his affection, 
and the weakest of us he cares for as if they 
were his own children. He shakes hands with 
all of us, especially those who have been ab- 
sent. We are very happy with him. 
By his pupil Harry Aremenakian, March, 1828 

You will never know the happiness I have 
derived from such generosity of heart and mind 
as you have given me the unusual privilege to 
experience. — May I venture to hope that you 
might still in the future continue to inspire 
me - — Agnes Long. 

From that time on I became interested in the 
study of the French language. 

— Imre Braun. 

I have been reading your book recently. 

— Gustave Straubenmuller, 

Associate Superintendent, N. Y. City. 

A man I can conscientiously recommend. 
Extremely painstaking and thorough in teach- 
ing. He is worthy of the greatest trust. 

—Frank V. Chambers. 

Permit me to express my appreciation. The 
spirit shown by you in your teaching was of 
the finest kind, and was inspiring to your 
class. Your enthusiasm and earnestness were 
contagious, and was reflected by the amount 
and character of the work accomplished during 
the season. A number of the students express 
themselves as well repaid for the time spent 
with you. _w. R. Hayward, 

Principal Curtis Evening High School... 

I couldn't resist the temptation to write and 
tell you how much assistance to my work with 
you this summer has proven itself. I am only 
now beginning to realize how much I learned, 
and the interest acquired in the study of the 
French language. Till now I hated it. Now I 
lcve it and am at the head of my class, thanks 
to your wonderful teaching. — Helene Barker. 

WASHINGTON IRVING HIGH SCHOOL 

Since February 1910 I have been associated 

with Mr. Kenneth S. Guthrie in the Department 

of French in the Washington Irving High 

School, New York City. I have always found 



APPRECIATIONS OF DR 

Mr. Guthrie courteous, kind and enthusiastic in 
his work; and I take pleasure in recommending 
him to an institution desiring earnest, faithful 
work in the Department of French. 
—Nannie G. Blackwell, Head of Department. 

Dr. Kenneth S. Guthrie taught in the Grand 
Street Annex for about five years. I found him 
very conscientious, painstaking and earnest. 
He was always considerate and kindly in his 
manner, and had the respect of his pupils. 
He was thoroughly conversant with the subject 
he taught. — Idelette Carpenter, 

In Charge of Grand Street Annex. 

SOUTH BROOKLYN EVENING HIGH SCHOOL 

This s to certify that Dr. Guthrie taught Ger- 
man and French for one term during the sea- 
son 1909-1910 in the South Brooklyn Evening 
High School for Men. His personal interest in 
r.ie students who reported to him for instruc- 
tion, and his enthusiasm in his work made his 
services most valuable to us. His control of 
the classes under his charge was excellent. 
—Joseph T. Wingebach, Principal. 

AS A GENERAL LECTURER 

Our people are still talking of the living, lov- 
S"^, and Inf orming portraits you gave us of 
Pythagoras and Plato,— no mere musty bio- 
graphical details mixed with cribbed book- 
scraps. We seemed to meet the men and hear 
them illuminate our present-day problems. 
Come soon again with more! 

— Theodore Heline, 

Director of Union Centre, New York City. 
Your lectures have been a source of great 
inspiration to all. They would reflect credit on 
the curriculum of any college or university. 
Your rare pictures and maps have helped to 
make the Platonic message real to us. We are 
looking forward to the coming lectures with 
high anticipation. — Malcolm B. Schloss, 

Director North Node Philosophical Gatherings. 

SOME UNIVERSITY ENDORSEMENTS 
Harvard University 

I knew him rather intimately. He has always 
been a man of great power of work and will, 
and of ardent moral and intellectual character, 
able to wield great influence. His experience 
has been wide, and his information various. 
— The late Professor William James. 
Tulane University, New Orleans 

His breadth of learning is very remarkable. 
He is a man of high ideals, and is thoroughly 
conscientious in any duty he may undertake. 
— Former Dean James H. Dillard. 
University of the South, Sewanee 

His lectures were universally enjoyed and 
commended. He is a man of the widest cul- 
ture, and speaks of what he has seen and 
known. 

—Bishop Thomas F. Gailor, Chancellor. 

The lecture was full of memorable phrases, 
and brilliant epigrams, arousing a lively inter- 
es k 1 an , d P rovin & suggestive and stimulative. 

The lecture was calculated to arouse a desire 
for historical study, the greatest merit of a 
University Extension Lecture. — Dr. William 
Bonnell Hall, Vice-Chancellor. 

Captivating, well-balanced, among the best 
ever given at Sewanee.— Wm. Norman Guthrie, 
Rector St MarkJs. N. Y., Director of the Uni 
versitv feitt^ 
versity. 



KENNETH GUTHRIE— 8 

A PERSONAL APPRECIATION 

hp J n m ^ g J£ e P a "y Prominent men who have 
been m Grantwood during the past winter 
there has been no one of so versatile genius 
?"<* ^achievements as he - A Gained phySn 
teacher and preacher, he is also a composer 

SLS'S a P ^?* no mean ability, anS I 
linguist of great distinction. 

—The Palisade Post (Grantwood, N. J.) 

BRITTANY 

His lectures Vanished Splendors and Natural 
interpretations of Human Destiny) were uni- 
versally enjoyed and commended. He is a man 
of the widest culture and speaks of what he has 
seen and known. The Brittany lecture was 
especia y del ghtful. -Bishop Th. F. Gaikfn 
Chancellor University of the South. 

I consider it both a privilege and duty to ex- 
tend to you my hearty appreciation of the 
superb lecture on Brittany. The enthusiastic 
a " < L, repeated a PP ,a «se of the audience only 
feebly corresponded to my personal feelings. 
— Rev. Dr. Charles Jaeger. 

It gives me great pleasure to furnish a testi- 
monial as to your ability as a public speaker. 
— Dr. Stuart Close. 

DUTCH U. S. TRAITS 

^X°i? r ^ very inte! *esting masterful speech on 
Dutch Origins in the U. S. is still ringing in 
our ., ears - We bring due homage to your ver- 
satile intellect. I extend to you our gratitude 
and appreciation. — Th. Fabry de Jonge, 

Secretary of Club Eendracht maakt Macht. 

I commend your program, to which I have 
nothing to add. 

— Prof. L. C. Van Noppen, Columbia. 

The best lecture we have had in seven years, 
As valuable for us Dutch as for you 
Americans. J 

Sure to fructify the interaction of both races. 
—Club 'Union Makes Power.' 

FADS AND FANCIES 

Thank you for your interesting and enter- 
taming lecture on Fads and Fancies. We all 
enjoyed it immensely and will long remember 
«t. — President Chas. S. Armstrong, Dragon Club 
St. Stephen's College. 

AS A CLERGYMAN 

The spiritual overtones were indeed manifest 
as you celebrated to one at least of your com- 
municants.. — Beatrice E. Carr. 



was 
in your 



.;>, m. i ., jL»irecior ot me um- 
ftj Department, Sewanee Uni- 



very much impressed by the service 
... ,„„. church yesterday. I think it was very 
beautiful in its simplicity. I hope you will be 
rewarded some day for your noble work. 

— Aurelia Somers. 
We were deeply moved by the beauty of the 
service as you conducted it and by your own 
attitude of affection and graciousness toward 
the young people who were strangers to you. 
If they are ever to be won to the love of 
Christ, it will be through their respect for such 
men as you, and not through contact with the 
rigid and formal dogmas of the average cler- 
gyman. 

-^•Irene Hagopian. 



SPICV SITUATIONS, and Dr Kenneth Guthrie's REMEDIES 

The Board Of Education's Examiner bad Just turned down the blushing Miss Teacher 

Candidate. Weeping, she walled. Is there no hope at all for me? Oh yes. Purred he. Try again next 
year! What could I study in the meanwhile? Dr Guthrie's TEACHERS* PROBLEMS 8c HOW TO SOL. 
UE THEM. $1.25:* Value and Limits of the History of Education.* and 'The Mother-Tongue Method 
of Teaching Modern Languages.* each 30 cents. Will that pass me? Really. Miss, you are too pret- 
ty to teach sch ool. Get his Progressive Complete Education, or Marriage as the Supreme School 
of Life, 51.25. And if I pass examination on it? Then I will marry you. Thanks, kind sir! 

HOW a Pessimist Became an OPtimiSf. The theological student had Just been prep- 
aring a thesis by cribbing the wittiest passages from Discoveries <a Insights, Essays Theolog- 
ical, Literary, and of Character-Study, $\. Nettled at the undeserved praise, he blushed at the 
second-handedness of his religion. So at midnight he went to the Bishop's study, and said that he 
would leave the Church because he was honest. 'Ignorant, you mean!* corrected the adviser. 'Do 
a little first-hand reading yourself! * That 's where the trouble lies, bellowed the martyr. Icau 't hunt 
the manuscripts! 'Unnecessary nowadays!' soothed the BishoP.'J know of ^ wizard who can sum- 
mon to your room for conference all the greatest but neglected Philosophers of antiquity. Snail 
I have him send them to you? Oh yes, please! gasped the theolog. All my life I have dreamed of 
those sublime leaders of the race, but who were inaccessible. 'Very well, the wizard shall send you 
Zoroaster, teacher of Purity and angels. $3; Pythagoras, the Sage. & Philosopher. $3; Numenius 
Comparative Religionist. $2; Plotinus. Creek Combiner. $1 2 cl, $9 pp; Proclus, Universal H4er- 
0Phant.$3: Zoroaster Translation only. $1.25; Apollonius of Tyana, Life. $1; Plotinus, Outline 
$2; Philo Judaeus, Outline. $2.* Stop! If they came all at once, it would be tragic. Is there no guide 
to all this? 'Write for a free copy of Names to Conjure With, which will open the whole subject.' 

This is what occurred at the Masonic Club after last night's Lodtfe-Meetintf 

The Master was entertaining the Just initiated Candidate who asked him. Where could I read up on 
the meaning and historic origins of initiations such as ours? Well, said the Master, the best book Is 
G6e Pagan Bible an Anthology of the Soul and its Helpers, Gathered from Ethnic Sources 
$1. That sounds good, said the novice. But I would like to see the original rituals. You can. explain- 
ed the Master, by reading G6e Modernized Mithraic Mysteries, Dramatic Sketches of 
Historic Initiation, $3. But are the Christians entirely excluded? No. no! laughed the Master; 
whatever exclusion there is, is of their own making. Good; but are any Christian Mysteries acces- 
sible? Certainly, and good ones! Get the Angelic Mysteries of the Nine Heavens, a Drama 
of Interior Initiation, $3. But how do you advise all this* when you yourself are a Rosier ucian? 
retorted the persistent Candidate. *l was only trying to Please you!' winked the Master. *l my- 
self prefer the Rosicrucian Mysteries, $1, a dramatization of the original documents.* 
But I am a modern man! sobbed the querulous Candidate. 'Nothing Is easier.* comforted the 
suave Master. 'You need only get the Modern Mysteries, $1, alluring and thrilling Mystical 
Playlets of Experiential Religion: also the glorious Shakesperean Mysteries, $1. thanks/ 

Savanarola's Ghost met Giordano Bruno's* stm reeling from the fire's agony 

•Cheer up. friend.* consoled he: 'you are now safe from persecution:* Perhaps; but I am home- 
less. *Oh no. friend: look!* As he waved his hand, there appeared a glistering Temple. What's 
that building? gasped Bruno. 'Your home!* comforted Savanarola. But the door is locked, and 
I want to get a look in! *lt*s your own fault.* rebuked the Florentine: 'didn't you while on earth 
read Temple-Gates Ajar, $1? But a look-in is not enough; I would want my whole body in, 
•Very well: 1 shall send for a copy of Temple-Gates Opened, $1/ But in the meanwhile? 
whined Bruno. 'I'll lend you Prayers, Visions & Aspirations, $2,* Please, I don't want 
merely to aspire, I want to DO somethiug! 'Then I will lend you Regeneration the Gate, Ap. 
plied, and Special Methods, $2 each, $5 all three,* Oh thank you! Then I wou't lose any time. 

A Fundamentalist-Modernist Fracas. In a recent rail-road wreck near Albany the Mo- 
dernlstRev. I. Catchem, of St Shark's-in-the-Mlli-Pond for hours lay waiting for rescue, cheek 
by Jowl with the renowned Fundamentalist Rev. U. Cheatem. Fellow-misery broke down the bar- 
riers ot orthodoxy, and I Catchem said. My injuries are due to over-fascination while reading 
occult stories entitled Hurrah for God, $1. *My fatuous friend,* In shocked tones retorted 
self-righteous U, Cheatem, 'you better sober up by exchanging books, for the faith-strengthen- 
ing What Happened to Kitchener, $\, whose hypnotic charm Immobilized me during 
the accident.* Conversation revealed they were both about to be ousted, and a flash of genius 
bade them exchange: but this flop implied two reeducations, betraying secret tricks of the craft. 
So U. Cheatem babbled. 'To be a Fundamentalist all you need to do Is to keep people distrac- 
ted by anything absorbing, such as Romance of Two Centuples. $2. Reuniting Pilgrimage, 
$1, Stories for Young People, $1.25, eerie Votive Garlands. $3: and then you can fulminate 
from Why You Really Want to be a Churchman, $1.25'— 'Thanks.' chortled I. Catchem. 'Now 
I will tell you how to succeed as a Modernist. Shed tears while haranglng over your honesty, 
and Inability to be convinced by any reasonable arguments. In the meanwhile cribbing from 
GAe Ladder of God, & Other Sermons, $1. 66e Message ?/ the Master, $1.25. & How the Mas- 
ter Saved the World, $1.25. Then you can make a reputation as a pundit by Judiciously using 
The Spiritual Message of Literature. $2.50, it's convenient. But shouldn 't I seem somewhat* 
saintly? 'Transcribe Of Communion Wilh God, 50 cts, and Of the Presence of God. $1.25.* 
Pray? Thatwas the only point where Fundamentalist and Modernist agreed: Let us prey on the 

PLATONIST PRESS. TeocaUi. 1177 Warbtirtoti Ave. No. Yonkers. N.Y. 




THIS ZONED CONCENTRIC 
CITY HAS CHARMED 
PUBLISHERS 
NEWSPAPERS 
CLERGYMEN 
PUBLICISTS 
LAWYERS 
AND 



COOPERATIVE PROGRESSIVEKEMERS 
everywhere! 

Enjoy Anticipations in Future 
Cities Household retorm, 
Marriage re|brm, dress re 
form.The coming World • 
Capital, World-wide 
settlement of Dem - %1> 

ocracy, Reform ^ A^J 
in Business, Art, 






Teachino\etc. 
EVERY 
TOPIC «f 
INTER- 
EST. 



4' 
& bargain 

-f priced 4ocP 
?? A0V£NTURE 

^KENNETH 
-SYLVAN 
LAUNFAt 
GUTHRIE 



These our present rambling 
disordered accretions • - • 
Would you saddle Ihem 
on the FUTURE ? NEVER! 




r^lrtlny 



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